LIBRARY jpF CONGRESS. 

v^t,1 

UNITED STATES .ICA. 



LESSONS 



HOLINESS 



BY THOMAS K. DOTY, 
Editor of the Christian Harvester. 



,(^Hh}:^rK. 



CLEVELAND, OHIO : 
PUBLISHED BY THE AUTHOR, 

1881. 



(7^.... 






[Copyrighted by the Author, 1881.] 



PREFACE. 



Lessons in Holiness is a book designed for the 
edification and comfort of the confessors cf Jesus 
Christ our Lord, in the blessing of Full Salvation. 

John Fletcher, the divinely-anointed advocate 
and defender of the doctrine of Holiness, of the 
last century, once wrote to a friend as follows: "I 
want you to write me what you think of the Life 
of Faith, and whether you breathe it without inter- 
ruption ; whether you never leave that rich palace, 
Christ, to return to that dungeon, self; what your 
feelings are when faith is at its lowest ebb, and 
when it acts most powerfully. I should be glad, 
also, if you would answer these questions : What 
sense have you of the nearness of Christ ? What 
degree of fellowship with the souls nearest your 
heart ? What particular intimations of the will ol 
God, in intricate affairs and material steps? And 



4 LESSONS IN HOLINESS. 

whether you can reconcile the Life of Faith with 
one wrong temper in the heart ?^* These queries of 
Mr. Fletcher had been entirely forgotten, until this 
work was nearly completed ; but they form a very 
fair index of its plan. But it is far removed from 
pretension as a system of casuistry ; and only gives 
some of the teachings of Grace, Nature, Reason, 
and Experience, on important points in the inner 
and outer walk of Purity. 

It was judged proper to give some room to a 
statement of the doctrine of Holiness. This, it is 
confidently hoped, will make the book useful to 
seekers of the great blessing, and to those who are 
beginners in presenting doctrine to others. 

A comparatively small treatise has all along been 
contemplated. This has necessitated considerable 
condensation of thought ; and much land could not 
be surveyed at all. If anywhere this is a matter of 
regret, it is in Part Third, which is, no doubt, 
incomplete. It was especially desirable to insert a 
section on the doubly-important point of ** Aggres- 



PREFACE. O 

sion;" but at a late day this was found to be very 
impracticable. 

Lessons in Holiness is not an elucidation of the 
creed of any sect, as such. Its quotations are much 
more Biblical than otherwise. Nevertheless, the 
credit for many of the doctrines and views given, 
belongs, of necessity, to the penetration as well as 
the sanctity of others who have walked in the way. 

It is not presumed that all the friends of Holiness 
will accept every thought that is presented. Too 
many distinct points of precept and experience are 
given, to command unvarying consent. But in 
whatever there is not an agreement to agree, let 
there be an agreement to disagree. 

The composition of this work has been performed 
amid many disadvantages. This has interfered 
somewhat with the unity of the order pursued. 

Many thanks to our ^^full brother," William R. 
Mathews, by whose love this publication is made 
possible. And all glory to our Common Lord, by 
whose grace everything has been performed ! 



CONTENTS. 



PART I.— The Plan of Holiness. 
I. The Term, .... Page 9 
II. God is Holy, .... 10 

III. The Divine Call to Holiness, . 11 

IV. Sin, and Sins — Sin a Quality — An Act, 14-18 
V. Primary Salvation— Conversion — Pri- 
mary Conditions— Conviction — Repent- 
ance — Faith — Forgiveness — Adoption 

The New Birth, . . . 18-26 

VI. Initial Cleansing, . . 26-31 

VII. Discovery of In bred Sin — The Law, 31-36 
VIII. Mistaken Blessings, . . 37 

IX. Erroneous Efforts — Covering Depravi- 
ty with the Spirit — Depravity in Layers 
— ^Sanctification in Spots — The Doctrine 
of Gradualism — Zinzendorfism, . 38-46 
X. Self-San ctification— Death to Sin— Con- 
secration — None at Conversion — The 
Office of Faith, . . . 46-58 

XI, Divine Sanctification — Adamic and 
Christian Purity Contrasted — The Pos- 
itive Element of Entire Sanctification, 58-61 
XII. The Second Work Scriptural— The Doc- 
trine of Christ— Of Paul, . . 61-65 

PAET II.— The Way of Holiness. 

XIII. The Witnessing, . . . 66-71 

XIV. Confession — Grounds and Necessity of 
It — Confess Christ Our Sanctification — 
Confess the Work Wrought — Confess 
Experiences, .... 71-75 



TABLE OF CONTENTS. 



XV. Faith as a Factor in Experience — 

Special Faith, . . . 76-80 

XVI. Nature and Grace — Relations of the 
Body— Of the Mind— Spiritual Dis- 
cerning— Individuality— Idiosyncra- 
sy — Eccentricity, . . . 80-91 

XVII. The Emotions — Emotional Phe- 
nomena — Shouting, . . 91-99 
XVIII. Stillness and Recollection, . 100-103 

XIX. Grades and Advancement, . 103-106 

XX. Means of Growth— Truth— Study- 
Hearing— The Word of God, . 107-111 

XXI. Led of the Lord — Into His Will — 
Waiting on Him — Led of Reason — 
Providence, General, Special — The 
Written Word— The Holy Spirit- 
Impressions — Cautionary Consider- 
ations, . . . . 112-133 

XXII. Fellowship— With the Pure — Guy on 
— Incentives and Guards — Cleans- 
ing Needed — Endeavor — Poor Lis- 
teners — Prej udice — Sharpness and 
Flattery— PoHteness— The Tongue— 7 
Serious Differences — Mutual Ad mi-, 
ration Societies — Race, Color, Edu- 
tion, etc. — No Unequal Yoking — 

The Holy Kiss, . . . 134-147 

XXIII. Temptation and Trial, . . 147-151 

XXIV. Fear— Physical Fear— And Moral — 
Timidity, .... 151-157 

XXV. Opposition — Persecution — Natural 
Results— Christians Opposing Holi- 
ness — The Leap-for-Joy Principle — 
Suffer Persecutions — Say Little of 
Them — Answer with Live Coals — 
God-made vs. Man-made Martyrs, 157-161 
XXVI, Popular Orders — Pastime — Money 
Wasted — Secrecy — Benevolence — 
Deistic — Temperance — Oaths, . 162-167 



LESSONS IN HOLINESS. 



XXVII. Sanctity of the Body — Dress — 
Labor and Rest— Food and Fast- 
ing — Poisons — Opium— Tobacco — 
Alcoholic Beverages— Coffee— Tea 
—Drugs, .... 167-188 

XXVIII. Recreations — Amusements — The 
Dance — The Festival — Fiction — 
The Theatre — Games — Children 
and Amusements, . . 188-194 

PART III.— The Work of Holiness. 



XXIX. 



XXX. 



XXXI. 
XXXII. 



XXXIII. 



The Church — Its Constitution — 
Forms of its Existence— Practical 
Hints, .... 195-202 
Holiness Organization — Bands — 
County and General Associations 
—Bands of Workers, . . 203-206 

Beneficence— Festivals and Fairs, 206-212 
Holiness Laborers — The Pastor — 
Evangelists — Women as Teachers 
and Leaders — And Laymen gen- 
eral^ — Qualifications of Labor- 
ers — Going out in Companies, 212-216 
The Holiness Meeting — Weekly — 
Special — Camp-Meetings — Secu- 
larities — The Teaching and the 
Preaching — The Conduct of Meet- 
ings — The Altar— Silent Worship 
— Music — Tests — Waiting for God 
vs. Human Activities — Conclud- 
ing Note, . . . . 216-224 



cssons ill HofincsSf 



PART I. 

THE PLAN OF HOLINESS. 



t—THE TERM. 



HOLINESS is wholeness. It is completeness or 
perfection of quality and quantity. No part is 
lacking, and no part lacks. Nor does anything 
foreign to the integrity of the substance either in- 
here or adhere. It is purity, perfect and entire. 

Holiness pertains to life— to responsible life. The 
term is only secondarily applicable to material 
things. An apple may be perfect, but we speak of 
it as good, rather than holy. The altar was holy, 
but this was simply because it was devoted. The 
body is holy, only as coimected with a holy heart. 

Holiness, therefore, belongs to the realm of the 
spiritual. It is purity, completion, wholeness, per- 
fection of spiritual quality ; and is shown in purity, 
completion, wholeness, perfection of moral action. 



10 LESSONS IN HOLINESS. 



2.— GOD IS HOLY. 

§0D, the head of all being, is holy. No element 
of his character is more clearly and emphatical- 
ly revealed than this. He says he is holy. (Lev. 
xi. 44.) The angels of his presence declare him to 
be holy. (Isa. vi. 3.) The prophets of his ordaining 
say he is holy. (Isa. xxix. 23; Jer. li. 5.) And all 
the saints of earth, having daily fellowship with 
him, gratefully acknowledge that he is holy. 

Holiness is an attribute of God. It was not 
made, nor can it cease to be, but is underived and 
eternal. It lies in the very fountain of the Divine. 

Abstractly, w^e could conceive of a love without 
holiness, but not holiness without the principle of 
love ; yet, in the character of the Almighty, they 
are scarcely distinguishable from each other, and 
not separable. Nor can we march in between holi- 
ness and the other moral attributes of God. His 
works of love, goodness, justice and truth, are 
modes of holiness, or holiness in motion. We look 
upward, and behold holiness creating, holiness sus- 
taining and keeping, holiness ruling, holiness lead- 
ing, holiness filling, holiness blessing and satisfying, 
the saved sons and daughters of men. *' God sit- 
teth upon the throne of his holiness." (Psa. xlvii. 
8.) Praises to his name forever ! 



THE CALL TO HOLINESS. 11 



3.— THE DIVINE CALL TO HOLINESS. 



tT the beginning God said : '^ Let us make man 
__ in our image, after our likeness. ^^ (Gen. i. 26.) 
This was done for the purposes of fellowship. He 
intended to become the head of a great social com- 
pact, on earth, with these higher intelligences as 
members of it ; and that they might be so, they 
were stamped with God-likeness. As sentient be- 
ings, intelligent and capable of dominion, man was 
created in a finite correspondence with the Infinite ; 
but, after all, the most signal resemblance was in 
spiritual perfections. God was holy ; he made man 
holy. This constituted fitness for membership in 
the family of earth, and the great society of the uni- 
verse. The Pure One of heaven and the pure ones 
below, could meet together on the common basis of 
purity and spiritual affinity. There was no fear in 
creation ^s morning, for perfect love and perfect 
holiness kept out fear. 

But through disobedience, unholiness came into 
the world, and its great shadow fell as a blight on 
the God-man community. Fellowship was at an 
end, and the Garden love-castle was too pure to 
remain the resting-place of rebellious men. Yet 
the call to holiness has never been abated, nor the 
scheme of heart-twining abandoned. God is un- 



12 3.ESSONS IN HOLINESS. 

changed, and therefore he provided a plan of recon- 
struction in hoHness, that we all might be brought 
to himself. It is not Utopian, but eminently prac- 
tical. Many believe it is a failure ; and many more, 
professedly disciples, but half believe it, and rest in 
lassitude or opposition. But, *^ we which have be- 
heved do enter into rest.'^ 

The remedy for unholiness is as heaven-high as it 
is heaven-born. It is the gift of the Son of God. 
It is the atonement of his precious blood. In him 
is holiness for all Adam^s children — holiness of 
heart, and then heaven forever ! 

God has written and j)ublished a Book, the object 
of which is to point out Christ, the sovereign reme- 
dy for sin and unholiness, and to induce each and 
every one to be without sin and holy. In its first 
general division, he says : ^' I am the Lord your 
God ; ye shall therefore sanctify yourselves, and ye 
shall be liolyy (Lev. xi. 44; see also xix. 2, and 
XX. 7.) This was the command to his chosen na- 
tion, he giving it in his proper name, as their 
^^Adonai'^ (Lord), or ruler. To the Israehtes, this 
call was of universal obligation ; so much so, that 
the high priest, in his representative character, was 
to wear an inscription on his forehead: ^^ Holiness 
to the Lord,^^ It was enforced in the prophetic di- 
vision of The Book — not only for all the children 
of Jacob, but for every place in their lives — in these 



THE CALL TO HOLINESS. 13 

very trenchant words : ** In that day shall there 
be upon the bells of the horses" — in the places of 
travel and commerce — ^^ Holiness unto the Lord; 
and the pots in the Lord's house shall be like the 
bowls before the altar; yea, every pot in Jerusa- 
lem" — all the preparation of their daily food — 
** shall be holiness unto the Lord of hosts." (Zech. 
xiv. 20, 2L) 

Next, the divine, beneficent arrangement broad-* 
ens out to reach and include all mankind. For o\ 
*^Tyre" — a representative of the Gentile nations- 
it was said: ** And her merchandise and her hir^ 
shall be. Holiness to the Lord; it shall not be treas- 
ured nor laid up ; for her merchandise shall be for 
them that dwell before the Lord, to eat sufficiently^ 
and for durable clothing." (Isa. xxiii. 18.) 

Then, in the last general division of the Divine 
Chart, we have a reiteration of the demand for a 
universal holiness, in an apostolic address to the 
general church : ''As he which hath called you is 
holy, so Be Ye Holy in all manner of conversation 
(rather, ''all manner of living"); because it is 
written. Be ye holy, for I am holy." (1 Peter i. 
15, 16.) And this : " Follow peace with all men, and 
Holiness (R. Ver., "the sanctification") without 
which no man shall see the Lord." (Heb. xii. 14.) 

Nothing can take the place of holiness. Giant 
intellect, nor the lack of it ; beautiful and symmet- 



14 LESSONS IN HOLINESS. 

rical culture, nor the lack of it ; great wealth, posi- 
tion or power, nor the lack of them ; nor a]l these 
together, are sufficient qualification for fellowship 
with the Lord, or even rightly to dwell with men. 
Nothing short of holiness answers human designs 
and human ends. Nothing less will open the great 
gate of heaven. 

Every estimate of the Gospel appears faulty and 
shabby, that does not unfold from it a universal 
offer for a universal spiritual renovation, by which, 
here on earth, all that is impure is cast out, and the 
very Spirit of Holiness, the Holy Ghost, comes in, 
to fill everything, to sway everything, and to stay 
forever ! 



4.— ''SIN/' AND ''SINS/' 

^IN is the opposite of holiness — nothing more and 
^ nothing less. It is always, in some way, a lack 
of spiritual soundness. It is an element utterly for- 
eign to the original character and life of man. In 
its two-fold nature, as internal enmity to God and 
disobedience to law, sin is the only thing between 
humanity, on the one side, and God, holiness, and 
heaven, on the other. 



SIX, AND SINS. 15 

It is necessary to iinderstund this double nature, 
just mentioned. And, first — 

SIN IS PUKELY A STATE, A QUALITY. 

It is the root, and essence, and substance of spirit- 
ual impurity or corruption, or badness of heart. It 
is the primal cause of transgression, the fountain of 
all unholy activities ; but it must not be confounded 
with these activities, nor any one of them. In this 
sense, the apostle uses the word in one of his defini- 
tions : *^A11 unrighteousness^^— unright-wiseness — 
**is sin.^^ (1 John v. 17.) And thus, also, in the 
remarkable passage : ''The blood of Jesus Christ his 
Son cleanseth us from all sin.'^ (1 John i. 7.) John 
the Baptist confined the word strictly to its generic 
meaning, and not at all to transgression, when, 
with pointing finger and strong emphasis, he said : 
*' Behold the Lamb of God, which taketh away the 
sin of the world !^^ ( John i. 29.) And then Paul 
uses the word, '' sin,'^ in precisely the same sense, 
of elementary antagonism to holiness. He says : 
** Likewise reckon ye also yourselves to be dead in- 
deed unto sin.'^ (Rom. vi. 11.) Look at other pas- 
sages in the Gentile apostle^s writings, for the same 
meaning applied to the word here considered. He 
also calls the quality of unholiness, *' the body of 
sin,^^ '' our old man,^^ the '* carnal mind,^^ and *' an 
evil heart of unbelief. ^^ 



16 LESSONS IN HOLINESS. 

Theologians describe it as ^* sin,^^ ^* original sin," 
* * depravity, " * * unrigh teousness. ^ ^ Notably, also, 
it is termed ^^ inbred sin.^^ This is, because it is 
coexistent with birth. We receive it, rather than 
cause it ; it is what we are, and not what we be- 
come. The old creed well says : *' Original sin is 
the corruption of the nature of every man, that nat- 
urally is engendered of the offspring of Adam." 

As sin exists in us, at the first, without our act, 
consent, or foresight, we are not chargeable nor 
charged with it. It is never set down against us, 
until the means of its eradication are presented, 
and they are deliberately rejected. And then, rath- 
er, we are not charged with sin, but with the act of 
rejection. 

In the second place — 

SIN IS AN ACT, A TRANSGRESSION. 

It is an overt rebellion against God and his law. 
It is something done, effected, or permitted, by a 
responsible agent, and, of necessity^ through a 
movement of the will. Men sin ; and they do so 
because they wish, and will to sin. 

A sin is any act for which God blames the actor. 
It is something that entails guilt, and always im- 
plies a penalty, an infliction of punishment. 

There is a sense in which mistakes, and the re- 
sults of infirmities, are sins. Of their relation to 



SIN, AND SINS. 17 

the law it is not here necessary to be very expUcit. 
With the Christian, at least, they are not the bear- 
ers of guilt to the soul. 

The sin of the heart, as first defined, is the prime 
cause of every sin that is committed. The inner 
corruption is the parent of all transgression. It is 
the force that moves the will. The circumstances 
and temptations of life, be they within the body, or 
beyond it, are but the occasions of rebellious move- 
ment ; '' For out of the heart proceed evil thoughts, 
murders, adulteries, fornications, thefts, false wit- 
ness, blasphemies.^^ (Matt. xv. 19.) 

In the Scriptures, the term ^^ sin,^Mn the singular 
number, agrees with the first definition, of an un- 
holy quality, unless, from the connection in which 
it is found, it necessarily refers to an act, a single 
transgression. But the plural term, *' sins,'^ always 
refers to acts alone. And on a proper understand- 
ing of the difi*erent uses of these terms, will fre- 
quently depend a clear perception of inspired truth. 

The atonement for our sins, and all their terrible 
guilt, is precisely the same as for sin, unholiness. 
The blood of Jesus is intended to cover them all, is 
amply sufiicient, and nothing else is offered for the 
purpose. Let no one look one step beyond it ! 

But the modes of ridding the soul of " sin^' and 
** sins '' are different. The first is by a divine act of 
cleansing, while the latter is by an equally divine 
2 



18 LESSONS IN HOLINESS. 

act of forgiveness. Both are equally necess ary , but 
they are not identical. Yet we do not forget, that 
with forgiveness there is what the Scriptures term" 
the ** washing of regeneration,^' by which the pol- 
lution of a life of sin is cleansed away . 



5.— PRIMARY SALVATION— CONVERSION. 

igl ON VERSION is the gateway to our spiritual 
^ inheritance. The child, without the responsi- 
bility of moral action, is already a subjeci of grace ; 
as Jesus saith : ^* Of such is the kingdom of heaven. '' 
(Matt. xix. 14.) But men and women have sinned, 
and each one must come to the Lord through the 
appointed door ; for to them Jesus saith : *^ Except ye 
be converted, and become as little children, ye 
shall not enter into the kingdom of heaven. '' 
(Matt, xviii. 3.) — 

PREPARATOBY CONDITIONS. 

1. Conviction, This is an act of God. It is an 
impartation of light and knowledge, concerning 
sin, guilt, and punishment. It usually deals more 
with sin as an act than a state. Conviction is an 
approach to the intellect ; but it is also much more 



PRIMAKY SALVATION. 19 

and deeper than this. As it is the work of the 
Holy Spirit, it is a spiritual work, and is often a 
deep and stinging impression on the guilty soul. 

2. Repentance, This follows conviction, and is 
a human act, in answer to the divine illumination. 
It is a deep sorrow for sins committed, and a gen- 
uine forsaking of sinful practices. Confession is a 
phase as well as an outgrowth of repentance. The 
Scriptural call is : " Repent ye, therefore, and be 
converted, that your sins may be blotted out." 
(Acts iii. 19.) No one has divine authority to neg- 
lect the ancient doctrine of repentance, and no one 
can truly repent without divine assistance. And, 
thank God ! such assistance is promised to the sin- 
cere soul. 

3. Faith, Repentance properly culminates in 
faith. Indeed, it may sometimes be a little difficult 
to discern where one ends and the other begins. 
As repentance is a turning away from sin, so faith 
is a turning to the Lord, for forgiveness and salva- 
tion. The two are brought together thus, by the 
pen of inspiration : ^^ Repentance toward God, and 
faith toward our Lord Jesus Christ.^' (Acts xx. 21.) 
Faith is far beyond mere belief. It is an utter for- 
saking of self-help or self-salvation, and an utter 
casting of the soul on Jesus. It is an act of com- 
mittal, trust, to him who has invited all men unto 
himself. But faith itself is crowned by belief— a 



20 LESSONS IN HOLINESS. 

belief that Christ both receives and forgives the sin- 
ner. '^For by grace are ye saved, through faith." 
(Eph. ii. 8.) 

THE FORGIVENESS OF SINS. 

Forgiveness is the first real element in the con- 
version of the soul. It is an act of sovereignty, 
conditioned on faith in the atonement. 

Let us look a moment. The Lord forgives. The 
Psalmist says that he ^' forgiveth all thine iniqui- 
ties." (Psa. ciii. 3.) The loved disciple renders it 
thus: *^If we confess our sins, he is faithful and 
just to forgive us our sins." (1 John i. 9.) That is, 
he actually forgives. There is nothing mythical 
about it. A new fact in the souPs history has taken 
place, and all its sins are removed, as well as all 
their guilt, whether they be thoughts, words, deeds, 
or duties neglected. There is no half-way work 
about the matter. To repent of one sin only, if this 
were possible, would not bring the forgiveness of 
that sin, nor of any other ; but a perfect repentance 
of every sin, either known or forgotten, followed by 
a simple act of faith, brings the most complete 
forgiveness imaginable. Praise God for it ! 

We have sometimes been grieved at the inexact 
expressions of holiness people, which give a slight 
coloring to the charge, that they contemplate the 
completion of forgiveness, or the forgiveness of 



PRIMARY SALVATION. 21 

some sins that remained after conversion, in entire 
sanctification. But no one with a proper under- 
standing of the Scriptures will teach anything like 
this. Nor have we ever known such a doctrine to 
be seriously taught. ** Our God,^^ says the prophet, 
" will abundantly pardon. '^ (Isa. Iv. 7.) 

And what a blessing ! A great burden is lifted 
from the soul. He who was a sinner, is now inno- 
cent — as innocent as the new-born babe. He who 
was guilty before the transgressed Law, is now jus- 
];ified fully, and set free. 

ADOPTION. 

Immediately with justification, or forgiveness, a 
second fact in the work of conversion is recorded. 
This is adoption. He who was an enemy of God, 
becomes his friend ; and he also immediately dis- 
covers, what he had before found it difficult really 
to apprehend, that God is his friend. He who was 
a stranger and a foreigner, is now natm*alized, and 
becomes a *^ fellow-citizen with^the saints and of 
the household of God.^' (Eph. ii. 19.) He is adopted 
into the family of heaven, and has a new name — 
even that of the Father — stamped on his forehead. 
(Rev. xiv. 1.) He whose promised inheritance was 
a dwelling-place ^^ with everlasting burnings'' (Isa. 
xxxiu. 14), suddenly finds himself an heir to a vast 
estate. *^ If children, then heirs ; heirs of God, and 



22 LESSONS IN HOLINESS. 

joint heirs with Christ'^ (Rom. viii. 17), "to an in- 
heritance incorruptible, and undefiled, and that 
fadeth not away, reserved in heaven.^' (1 Peter i. 4.) 
Alleluia ! 

To be more explicit : adoption is purely a legal 
act. It is a transfer of guardianship and fatherly 
title. They who, as our Lord says, **are of your 
father, the deviP^ (John viii. 44), become, in law, 
the children of God, so that our Lord says of them : 
'^ One is your Father, which is in heaven.'' (Matt. 
xxiii. 9.) 

THE NEW BIRTH. 

But to adopt a '^hoodlum'' into a good family 
would not make him a true child of that family. 
Not by any means. And exactly similar would be 
the case, were God simply to adopt a child of sin 
into the family of heaven. Therefore, with the new 
legal relation, he gives us an active principle of 
grace — a new spiritual life — called regeneration, or 
the new birth. We are born of God. ^t the very 
moment the papers of adoption are signed on both 
sides, sealed, and passed, by which we enter into 
the house of God as his child, we are made such in 
very deed — "being born again; not of corruptible 
seed, but of incorruptible, by the Word of God, 
which liveth and abideth forever. '' (1 Peter i. 23.) 
Paul says : " God hath sent forth the Spirit of his 



PRIMARY SALVATION. 23^ 

Son'^ — the very spirit of sonship — '* into your 
hearts, crying, Abba, Father !'^ (Gal. iv. 6.) That 
is, the God-life, or God-nature, is breathed into us, 
and we become a '^ new creature.'^ We have 
what among men is termed a ''blood-relationship ;^^ 
God is our real and proper father (Father), by a 
spiritually generative act ; and we are possessed of 
exactly the same feeling or consciousness, the same 
spirit (Spirit), toward the Father, in our degree^ 
that possesses the Eternal Son, so that we naturally 
and spontaneously exclaim : '' Abba, Father !'' 
How beautiful, how grand, to him who first enjoys 
it ! How blessed, whenever it is enjoyed ! 

The '' Spirit of adoption'^ is the Witness of adop- 
tion. '' The Spirit itself beareth witness with our 
spirit, that we are the children of God.'^ (Rom. 
viii. 16.) 

It should be plainly noticed, that the new birth is 
perfect. It could not well be otherwise, if it exists 
at all. It was not ; it now is. It is a clearly ac- 
complished thing. It is the culminating fact in a 
real conversion ; but it is the very first grade of a 
real religious life, and as such, is precisely what it 
purports to be — nothing more, and nothing less. It 
does not claim or imply the eradication of the '* old 
man,^^ but the birth of the new. It does not claim 
or imply the maturity of the new man, but simply 
his advent and existence. The true doctrine of ho- 



24 LESSONS IN HOLINESS. 

liness is often met by what its enemies consider 
to be a crushing statement : *' God never does a 
half- work ; he always does a perfect work.'^ This 
is not true, in either nature or grace. Every half- 
grown ear of corn, and every immature Christian, 
is a clear refutation of the argument. But in its 
Intended application to regeneration, w^e fully ac- 
cept it. No one is partially born of the Spirit, but 
is perfectly regenerated, or not at all. 

Begeneration implies that every variety of the 
fruit of the Holy Spirit is implanted. What these 
are, we find recorded, as follows : ^^ The fruit of 
the Spirit is Love, Joy, Peace, Long-suffering, Gen- 
tleness, Goodness, Faith (fidelity). Meekness, Tem- 
perance: against such there is no law.'^ (Gal. v.) 
And further : ^' God hath not given us the spirit 
of fear, but of power, and of love, and of a sound 
mind.'' (2 Tim. i. 7.) What more in number and 
kind can imagination picture, as belonging to the 
child of God ? Nothing, absolutely nothing, either 
in earth or heaven. He has every spiritual sense 
and appetite that is desirable. Moreover, the spir- 
itual fruit of the regenerate, although existing in 
connection with the '' carnal mind,'' and manifest- 
ly immature, is, nevertheless, perfect, whole, or 
complete in its kind. It is unmixed with the exist- 
ing carnality. It is holy. It is holy in the sense 
that it cannot be more so. Nor will any one for a 



PRIMARY SALVATION. 25 

moment doubt or question this, when he remembers 
that the '' born-again grace ^^ is an emanation of the 
Divine Life. 

Forgiveness is a judicial act. It is done for us. 
The merit of the Savior^ s death is accepted instead 
of the transgressor^ s punishment. But regeneration 
is done in us. In point of order, it doubtless follows 
forgiveness ; but there is no intervening time. He 
who is forgiven is also regenerated. And by regen- 
eration, forgiveness is retained and its fruits made 
secure. Living and active grace is imparted to the 
soul. 

Many professors of Christianity believe that they 
can do almost anything not glaringly sinful, and 
still be the children of God. Some of them think 
the ordinary professor may sin, and that it is only 
** holiness people ^^ who are held to a strict account- 
ability of life. These are serious mistakes. To sin 
is to disobey God ; and disobedience has no promise 
but condemnation and wrath. No Scripture is one 
whit plainer and more forceful than this : ^^ He that 
committeth sin is of the devil.'' And this : ^^ Who- 
soever is born of God doth not commit sin.^' (1 
Johniii. 8, 9.) 

Such, then, is the two-fold work — the outer and 
inner — that comprises conversion. Is it not grand 
and wonderful ? Is it not a high state, and a high 
estate ? Most certainly. No wonder that Heaven^s 



26 IiESSO:NS IN HOLINESS. 

battlements are standing-places for rejoicing angels, 
when erring men turn to their God and live. Let 
His Name be magnified forever ! 



VL— INITIAL CLEANSING. 

BUT is there no sanctification or cleansing in 
conversion ? Certainly there is. The AVord of 
God clearly reveals it, although it does not dwell 
at length on the subject. 

Take what is said concerning the Corinthians. 
They did not receive the highest praise, for they 
were ^* carnal. ^^ (1 Cor. iii. 1.) Yet they were 
^* babes in Christ ;^^ that is, converted, regenerated. 
And in the same epistle, Paul says of them : *^ But 
ye are washed, but ye are sanctified, but ye are jus- 
tified in the name of the Lord Jestis, and by the 
Spirit of our God.^^ (1 Cor. vi. 11.) ^his is clearly 
to the point. It cannot refer merely to a very 
few in the body, who may have remained faithful 
to God, and gone on to perfection ; but is a general 
remark, and as such is necessarily applicable to 
aU the ** babes in Christ ^^ in Corinth. 

In exhorting the Israehtes to turn from their sins 
and the mere forms of outward worship to God, 



INITIAL. CLEANSING. 27 

the son of Amoz say§ : ^^Wash you, make you 
clean ; put away the evil of your doing from before 
your eyes.'' (Isa. i. 16.) It was not a cessation 
from sinning and forgiveness only that were re- 
quired; nor was final sanctification in order; but 
the ** evil of their doing'' must be put away. 

This initial sanctification is called the ** washing 
of regeneration,'' as distinct from, and antecedent 
to, the ^^ renewing of the Holy Ghost." (Titus iii. 5.) 
Indeed, the very nature of a '* renewing" and of 
** regeneration " is such as to indicate that it cannot 
be a ** washing." The ^* washing of regeneration,'^ 
therefore, is not regeneration, but something of the 
nature of sanctification that accompanies it. 

1. The washing away of guilt, at conversion, 
may not improperly be termed a sanctification. It 
is easy to see a difference between sins and guilt, 
the latter being a result of the former. The for- 
giveness of sins is an act performed wholly in the 
mind of God; but the cleansing of guilt is done 
wholly in the sinner's heart, and, of course, at the 
moment of conversion. It is true that Ananias 
said to Saul of Tarsus: '^ Arise, and be baptized, 
and wash away thy sins, calling on the name of 
the Lord." (Acts xxii. 16.) But every student of 
language knows that, by a figure of speech, it is not 
uncommon to put one part of a thing for another. 

2. But further : As the child grows up in sin, 



28 LESSONS IN HOLINESS. 

he grows hard, and yet harder, in heart. First 
wrongs are, comparatively, hght ; many of those 
that follow are worse, and at last may include every 
crime in the calendar. The hardened sinner is 
described in the first chapter of the epistle to the 
Romans. Another passage, with perspicuous brev- 
ity, portrays this hardness: "Having their con- 
science seared with a hot iron.^^ (1 Tim. iv. 2.) 
This hardness, like guilt, is a direct result of com- 
mitting sins. Indeed, it would probably be both 
religiously and philosophically correct to identify 
guilt and hardness of heart as the same. But how- 
ever this may be, it is an impurity, and is washed 
away entirely in C3n version. 

We behold, then, the child of God. He is one 
who, by a divine act, is forgiven, and is no more 
charged with sins committed than is a child in 
years. He is one who, by an equally divine work, 
is brought back to the freedom from taint of 
conscience and hardness of heart of such a child. 
The removal of guilt and hardness is^ a cleansing, 
wrought by the all-powerful blood of Jesus. It is a 
sanctification — initial sanctification, if you please.. 
It is not entire sanctification, or the ''blessing of 
holiness, ^^ but is always preliftiinary and preparato- 
ry thereto. The pollution, the accrued depravity, 
of a life of sin, is all w^ashed away, leaving the 
heart as pure as that of an irresponsible child. 



INITIAL CLEANSING. 29 

It is not within the present plan fully to define 
the spiritual condition of childhood ; but it is rele- 
vant to compare the innocency and cleansing of the 
converted adult with the child-state, because Jesus 
has said that we are to '* become as little children'' 
(Matt, xviii. 3) ; and he also said, very plainly and 
unequivocally, that these were of ^* the kingdom of 
God.'' (Mark x. 14.) 

Such, then, is the light on this subject that is 
received from the Scriptures. And experience, in 
substance, agrees thereto. The little child shows 
the seed of pride and anger ; and the adult, who is a 
a child of God, sometimes feels the same. The 
one is innocent, although unconscious of its relation 
to God ; while the other is also free from guilt, and 
is conscious of the beneficent fact. The first has 
a loving, teachable, tender heart — one never hard- 
ened by responsible disobedience ; and the last has 
an equally loving, teachable, tender heart — one 
** hardened through the deceitfulness of sin," but 
now washed into suppleness by the blood of Jesus. 

It has long been customary to assert, that the 
converted are partially sanctified. But if so, the 
honest inquirer says : Why is not the work all done 
at once ? And, again : How great, or small, is 
the work that is actually done ? Is it one-fourth, 
or one-half, or three-fourths, of what there is to be 
accomplished ? Now, we do not know how either 



30 LESSONS IN HOLINESS. 

of these questions can be satisfactorily answered, 
unless the doctrine, as stated above, is admitted. 
Especially, the degree of primary sanctification is 
otherwise left without adjustment, on a kind of 
sliding-scale, or inclined plane, so that the teacher 
of a gradual ^nctification has an improper advan- 
tage over the teacher of instantaneous sanctifica- 
tion. But what we conceive to be the true view, 
meets the queries of the supposed honest inquirer. 
It is particularly complete as to the degree of the 
first sanctification. Admitted, that there are two 
works, both sanctifying in their nature, and a line 
of division between them is neither unnatural nor 
unknown, but natural, and easy to be discovered. 
Thus it simply accords with common-sense, that pri- 
mary sanctification is the cleansing of the heart 
from acquired depravity, while subsequent and 
entire sanctification is the cleansing of the heart 
from inbred and original depravity. 

It is a philosophical absurdity to consider sin, as 
a state, to be divisible. It is a principle, a quality, 
and therefore incapable of division. There is not a 
single text, statement, or argument, in the whole 
Bible, that shows the divisibility of original sin. 
Especially, in the writings of Paul, where the doc- 
trine of sin is largely considered, we learn nothing 
of such divisibility. Not a hint can be traced, of 
cutting into pieces ** our old man,^^ or the ** body of 



THE DISCOVERY OF SIN. 31 

sin;'^ nor that it is one of the fragments remaining 
after some previous division. This splinters and 
shivers to atoms that stereotyped form of prayer : 
*' Cleanse from me the least and last remains of sin 
and the carnal mind.'^ What the Christian re- 
quires to be cleansed or washed from his heart, is 
simply *'sin,^^ or, *^the carnal mind.^^ These facts 
present a new argument in favor of the division of 
sanctification into two sections, to be accomplished 
at different times ; not, indeed, by dividing original 
sin, but by separating acquired pollution from it, 
and cleansing it first. Inbred and acquired deprav- 
ity may readily be considered as, in some proper 
sense, two different qualities, and therefore capable 
of division, and of being cleansed from the moral 
nature at different epochs in our experience. 



VIL—THE DISCOVERY OF INBRED SIN. 

t|ONVEESION is the Red-Sea crossing of the 
) soul. Lo ! Egypt, with its slavery, and ** labor 
for that which satisfieth not,'^ is left behind. The 
pressing foe is drowned ; while the spray from the 
high water-walls baptizes the new traveler into the 
life of love and salvation ! 



32 LESSONS IN HOLINESS. 

But on the shore there appears a dark and un- 
known Wilderness ; and one is led to inquire : 
*'Must the convert pause? must he fear?^' No; 
there is nothing to fear. The whole way before 
him is traced by the courier-cloud and fire of Jeho- 
vah^s presence. There are dangers and deaths on 
either side, but following the Messenger closely, all 
is secure. The child of God walks in the very safe- 
ty of heaven. Not a single backsliding is necessary 
to the end. '*They shall never perish,'' says our 
Savior, *^ neither shall any man pluck them out of 
my hand. ^^ (John x. 28.) 

But sooner or later the traveler approaches Sinai. 
This is inevitable. He pauses, and stands face to 
face with The Law. He hears the thunders roU 
and sees the lightnings play, and is expected to 
welcome the blast and the shaft that uncover his 
inmost soul. Sooner or later, we say. Vary as the 
circumstances and methods may, the Holy Spirit, 
in his sovereign capacity, convicts the child of 
grace of a hitherto unknown disorderof his heart, 
of the need of further cleansing, and a holiness 
complete. 

Many, at conversion, receive a powerful blessing. 
The **oil of gladness'^ drops plentifully on their 
heads, the atmosphere is fragrant with heavenly 
breezes, and they riot in the mirth and praises of 
Zion. No knowledge of the ** carnal mind^' is 



INBRED SIN DISCOVERED. 33 

vouchsafed to them. If they have ever heard of 
the blessing of hoHiiess, it is beyond their present 
capacity, because of joyful emotions. For the time 
being they are perfectly satisfied. If in the compa- 
ny of the sanctified, they enjoy it, and may be led 
to suppose their own hearts are perfectly pure. Thus 
perhaps hours, days, or weeks pass away, and noth- 
ing serious mars the beauty of the new life of salva- 
tion so auspiciously begun. Then all at once they 
are let down from cloud-land into the world of com- 
mon affairs, and common feelings, and common 
trials. Not by backslidings ; but the jostlings of life 
unsettle the heart, and give a surprisal in the form 
of some selfish and unholy longing, some doubt or 
fear, some undercurrent of depravity, that answers 
to the call of the outer circumstance and tempta- 
tion. As before intimated, they need not lose one 
spark of grace under this experience, but it is their 
privilege to grow strong in the fire. Thus the Lord 
permits a sight of the '' old man,^^ and a manifesta- 
tion of his power. This is done to teach his loved 
ones the necessity of cleansing and full salvation. 

There are those who feel the presence of carnality 
within five minutes of justification. The joy of 
salvation and the pang of corruption come in nearly 
abreast. They are converted, and know it, but 
immediately are not fully satisfied with their expe- 
rience. 

3 



34 LESSONS IN HOLINESS. 

Some are taught beforehand, and expect ere long 
to feel the stirrings of sin in the heart ; but others 
are astonished and grieved, as well as pained, at its 
poisonous presence. The latter are probably with- 
out previous religious instruction at the time of 
conversion ; or were then without any knowledge 
concerning original sin and the second work of sal- 
vation ; or had been, mistakenly, promised entire 
sanctification in the fii'st work. Such, at the junc- 
ture of discovery, are liable to cast away their con- 
fidence, ^^ which hath great recompense of reward,^' 
and fall into unbehef and actual sin. Many a spir- 
itual craft is thus stranded before its voyage is fairly 
begun. But others press forward in the voyage 
against the undertow of carnality, and arrive safely 
in the haven of purity and perfect love. 

The means of discovery of the carnal mind are va- 
rious. One is, the faithful reading of the Scriptures. 
Another, the definite testimony of those who are 
sanctified concerning the second work in their 
hearts. Another, the direct teaching^nd preaching 
of the friends of holiness. Another, careful w^ait- 
ings before the Lord, for the purpose of learning his 
mind and will. Another, some providential cross- 
ing or disappointment, that awakens the slumber- 
ing element of depravity. Discovery is especially 
liable to come through the inroads of what is 
termed *^ the easily besetting sin.^' But it may be 



INBKED SIX L)ISCO\'EKED. 35 

by means of some habit, appetite, or lust, whose 
dominance has been less frequent. Thus the truth 
is manifested in the mind and consciousness. The 
Spirit is master of the situation, and is to be trusted 
confidently to convict the believer in his own time, 
and by ai^pliances that please himself. 

But we see plainly the necessity of a ministry 
and discipleship imbued with sound doctrine. The 
convert looks up to these for instruction. If this be 
incorrect, it is possible that the soul will be led 
down to death. Too often such is really the case. 
At the least, it will very likely result in a life of ups 
and downs, ** crooked paths, ^^ backslidings and re- 
pentings, that are fearful to experience or behold* 
It is a tremendous responsibility to deal with souls ; 
but many regard it lightly, and industriously di- 
vert them from the truth. In many cases, those 
with whom the Spirit is dealing, and who express 
a longing for deliverance from their own hot-bed of 
unrighteousness, are blandly told by their leaders : 
** You are aU right ; go on, go on !^^ As though the 
revealings of the heart by the blessed Holy Ghost 
may be tampered with or ignored ! 

But many who are converted in holiness meet- 
ings, or under the labors of the sanctified, soon find 
the pearl of perfect love. The atmosphere is fra- 
grant with instruction. Yet even here is danger. 
Holiness laborers are Uable to think that it is not 



36 LESSONS IN HOLINESS. 

right to expect their converts will unmediately re- 
ceive the blessing of a clean heart, no matter how 
good and how resolute the instruction. And some 
of these persons, though they seek, have been 
deceived in the result, thinking they were entirely 
saved when they were not. But others are not 
deceived. Then let the instruction and the sifting 
be done, and the work of immediate cleansing go 
on. Many may and ought to be sanctified in the 
very meeting in which they are converted. 

The case of Grace Paddy, as related in the Journal 
of John Wesley, is regarded by some as remarkable. 
She was perfected in love within twelve hours of 
conversion. There are many instances equally 
striking, though lacking in so permanent a record, 
in the present holiness movement. 

We are reliably informed of the case of a lady — a 
backslider — who was reclaimed in a meeting for the 
promotion of holiness. She came out so clearly, 
says our informant, that *^she was made happy, 
and shouted. ^^ In about ten minutps^ she was ob- 
served standing alone, in a deep study. Bro. Oscar 
Krouser — ^who afterward went on the Pauline mis- 
sionary work to South America — approached her, 
and asked her what was her trouble. She said : *' I 
was converted formerly, and backslid ; now I want 
to be sanctified, that I may be established.^' She 
was immediately sanctified, and continued faithful. 



MISTAKEN BL.ESSINGS. 37 



VIIL— MISTAKEN BLESSINGS. 



»|,J|HE seeker of full salvation should first be clear 



in conversion. If he is not, he may be blessed, 
but not with the blessing sought. In other words, to 
pray for sanctification and then receive something, 
is not necessarily to receive sanctification. We 
will get what we are fitted to receive, or what our 
faith really grasps. Many are lamentably deficient 
in justification, and mistake a renewal in the first 
blessing for the second. It is a thousand times bet- 
ter to get reclaimed in this way than not at all ; but 
if initial salvation is presumed to be perfect salva- 
tion then the subsequent uprisings of carnality — 
that necessarily will be felt — may cause doubt and 
perplexity, which are serious if not disastrous in their 
results. Oh, for clear light, and a revival every- 
where in the blessing of forgiveness ! We need 
line upon line and precept upon precept on an un- 
sinning life, as well as a sinless heart — on "entire 
justification, '' as well as *^ entire sanctification." 
If the professors of religion generally were posses- 
sors of religion — soundly converted, and not at all 
backslidden — there would be less fault-finding and 
mightier victories in holiness. Be sure of regenera- 
tion, and then go in heartily for full sanctification. 



LESSONS IN HOLINESS. 



IX,— ERRONEOUS EFFORTS. 

§F course, in holiness, as in other worthy things, 
false i]fethods of obtaining it are often taught. 
At this point it will be proper to introduce a num- 
ber of them, as a warning to the seeker. ^* A word 
to the wise is sufficient." 

COVEBINQ DEPRAVITY WITH THE SPIRIT. 

Teachers of this way expatiate on the beauty 
and power of the baptism of the Spirit, and slight- 
ingly, 'if ever, refer to the work of the Christian 
which necessarily precedes the baptism. Nothing 
in the way of entire sanctification will naturally 
result from following such pernicious leading ; al- 
though the seeker, in the desperation of his strug- 
gle, may possibly find his way out of the labyrinth, 
by the aid of his great Intercessors^ God can 
never be induced to put *^ the anointing that abid- 
eth" on top of an impure heart. It is impossible to 
cover up the sickness and deformity of sin with so 
beautiful a coloring, to whiten the sepulchre of 
bones and make it clean and full of life, or in any 
way to kill ''our old man" by clothing him with 
the unspotted righteousness of Christ. '* Shall we 



ERRONEOUS EFFORTS. 39^ 

continue in sin, that grace may abound ? ^' Nay^ 
verily; ''God forbid!'' 

DEPRAVITY IN LAYERS. 

The next error to be considered is intimately con- 
nected with that just mentioned, and, in fact, 
grows out of it. It is this : Depravity in the soul 
lies in layers or stratas, one under another, and nO' 
one can tell how many qf these there are, nor when 
the last one may be washed away. The Spirit fails, 
on due preparation of the believer, it is said satis- 
factorily, and all known depravity is destroyed. 
The believers of this theory do not assume a strict 
rendering of the word, '' the blood of Jesus Christ his 
Son cleanseth us from all sin,'' but talk confidently 
of being '* saved up to consciousness." Of course, 
new searchings are liable to bring more sin into the 
daylight, and new temptation may, at any time, 
wake up in the heart a slumbering tiger, and set it 
to prowling around for the saint's destruction. If 
we look closely, this doctrine involves no more than 
a respectable justification, followed by a respectable 
growth in grace. It is an opiate, slyly prepared by 
the devil, for the especial accommodation of those 
who once thought themselves Christians, and were 
not; then were justified, and called it '' the higher 
Christian life;" but now, feeling depravity stir in 
their hearts occasionally — which is soon overcome — 



40 LESSONS IN HOLINESS. 

they desire to think of themselves, and to have oth- 
ers think of them, as being as high in grace and 
hohness as possible. We know of no scripture to 
substantiate this theory, and we know of a better 
experience than it indicates. 

SANCTIFICATION IN SPOTS. 

This is a favorite thought with many. It may be 
stated in the following way : Hatred, pride, lust, 
or any form of inbred depravity, is felt by the regen- 
erate, say, as a ^^ besetting sin.^' Without paying 
any special attention to the eradication of evil as a- 
universal principle of enmity against righteousness, 
an effort is made to overcome or destroy this form 
of sin now so troublesome. By prayer and faith, 
something good in the way of power to overcome 
is often accomplished. It is then supposed that 
this is a degree of sanctification, but it is not. It 
is valuable on the line of growth in regeneration, 
and nothing more. As an effort at sanctification, it 
is nothing but a repression. It is bandaging the 
*^ old man,^^ tightly, while there is nothing in the 
nature of cleansing or extinction accomplished. In 
some other form, corruption will soon manifest it- 
self, and when the effort is made to bandage it at 
the new point, it will probably break out again at 
the former one. Sin is then as full of life as ever. 
No, no! it may be disarmed ^4n spots,'' but can 



ERRONEOUS EFFORTS. 41 

never be destroyed a piece at a time. If pride is 
cleansed away, so is depravity in every conceivable 
form. If pride remains, then the whole ** body of 
sin'^ remains. The principle already advanced in 
these pages — indisputable in philosophy — that sin is 
a simple quality, and therefore inseparable, explodes 
the whole fabric of a one-sided sanctification. 

GRADUALISM. 

Some teach that entire sanctification is a gradual 
work only, being instantaneous in nothing except 
cessation at the point of accomplishment. Others 
teach that it is both gradual and instantaneous — ^as 
though the Lord had more than one way of saving 
men ! By this theory the first degree of the work 
is gradual, but the last portion instantaneous, and 
the instantaneous may begin in the middle, or al- 
most anywhere else. And yet others teach — quite 
correctly — that like conversion, it is always and al- 
together wrought in a moment. No examples of 
the blessing, received by the two first methods, are 
known to exist ; but by the last, there are many — 
they are numbered by the thousand. The special 
holiness work dies out in the hands of the teachers 
of gradualism ; but it thrives under the efforts of 
those who know of nothing but instantaneous sanc- 
tification. Gradualism is a kind of let-it-alone 
theory, and is therefore pleasing to the natural man ; 



42 LESSONS IN HOLINESS. 

but instantaneous sanctification is fraught with such 
mischief to sin, that those under deep conviction 
are hungry for immediate relief. The error here 
cited lies in confounding two sets of texts and bibli- 
cal figures, that are applicable to two totally diiFerent 
necessities and purposes. These are, such as speak 
of grow^th and such as speak of cleansing. The 
true doctrine of growth is very well stated in the 
following ^^ Article of Faith ^': ^^ We believe in 
growth in grace. (2 Peter iii. 18.) It is not a change 
in quality, but in quantity; we grow by addition 
only. It is unscriptural to teach growth as a sub- 
stitute for cleansing. We grow in holiness, but 
never grow into it. Entire sanctification is God's 
preparation of the heart for the growth or develop- 
ment of all the fruit and graces of the Holy Spirit 
(Eph. iv. 12-16) ; and in that state we are taught to 
add to our faith virtue (courage, or fortitude), knowl- 
edge, temperance (self-control), patience, godliness, 
brotherly kindness, love. (2 Peter i. 4-11.)^' 

DEATH NO SANCTIFIER. "^ 

Many are looking for sanctification at death, or 
just before it. Carnality plagues them, and often 
embitters and sickens life ; but this, they are told, is 
*^the Christian's warfare;'' they must only expect 
grace to bear it. So they are eflTectually hindered 
from applying to the blood of Jesus for an immedi- 



ERRONEOUS EFFORTS. 43 

ate and radical cure. We advise all such persons 
to search the Scriptures for themselves ; and as they 
read, let them throw away all prejudices, and the * 
truth of a present salvation must dawn on their 
minds. But let us concede what is due to those 
who hold th6 above false theory. They are not to 
be understood as believing that death has the least 
cleansing power. They only believe that about or 
at the time of death, the Lord will finish their sal- 
vation, and take away their sin. A few of them, 
however, may not be entirely rid of the mistake, 
that in some way the body is accountable for sin, or 
sin inheres in it ; and that to be clear of sin, it is al* 
together necessary to *^ shuffle off this mortal coil." 
Another point is also to be guarded. The regener- 
ate are admittedly the heirs of heaven, and if nofc 
sanctified until the last moment, they will be then, 
or will lose regeneration, and be lost. Just how 
the precious blood may be applied at that time, is 
the question. But we have the promise. If there 
is no opportunity to exercise specific faith at death, 
one must at least have lived up to present light, or 
there is no justification and title to heaven ; when 
the Lord will entirely sanctify the departing soul 
on the faith already exercised. There is no more 
mystery here than in the case of the final sanctifi- 
cation of the infant that passes from earth to glory. 
But there is no excuse for delay in seeking holiness, 



44 LESSONS IN HOLINESS. 

when light for it is fully come. Delay is then con- 
demnation and wrath. The i)romise is not made 
for death, though fitted to it. It is a present one, 
for present use. For sanctification, as for justifica- 
tion, we read: '^To-day, if ye will hear his voice, 
harden not your hearts !^' (Heb. iii. 15.) 

THE ZINZENDORF HERESY. 

Zinzendorf was a German *' count, ^^ and stood at 
the head of the Moravian Church. John Wesley 
was converted or sanctified, in England, through 
their instrumentality. Zinzendorf held to several 
false doctrines, with others that were true; but 
among holiness people the term '* Zinzendorfian^' 
properly belongs to such only as accept his error 
concerning holiness. In 1741, Mr. Wesley held a 
conversation with him, in Latin, on this subject. 
The matter will be sufficiently understood by quot- 
ing from a translation of it, as it is found in the 
American edition of Wesley^s Journal, as foUows : 
W» ^'What? Does not a believer, while he in- 
creases in love, increase equally in holiness ?'' Z. 
"By no means. The moment he is justified, he is 
sanctified wholly. From that time, even until 
death, he is neither more nor less holy.^^ W. *' Is 
not, then, a father in Christ more holy than a new- 
born babe?^^ Z. ^*No; entire sanctification and 
justification are in the same instant ; and neither is 



ERRONEOUS EFFORTS. 45 

increased nor diminished/^ Of course, the grand 
error lies in the clause : ^' Entire sanctification and 
justification are in the same instant." This doc- 
trine is now promulgated by many false Methodists, 
as well as others. We have known one of these 
teachers to use it in making a deliberate effort to 
subvert one under conviction for holiness — one who 
well knew its untruth by the felt presence of the 
carnal mind. There are a few isolated texts that at 
first seem to teach the heresy of Zinzendorf, as 
against the scope and meaning of a large portion of 
the Bible. The former are such as refer to salva- 
tion as a whole, rather than in parts, or grades, as 
do the latter. The former can be explained by the 
latter, but the latter cannot be by the former. We 
will give an example or two of the former — of those 
that might seem to teach full salvation, or entire 
sanctification, where there is any salvation at all. 
Take this: ^'The wicked flee when no man pur- 
sueth, but the righteous are bold as a lion.'^ (Prov. 
xxviii. 1.) That is, when fully righteous, they '* are 
bold as a lion;" for we have all seen those who 
were evidently righteous, and yet lacked much in 
boldness. Again, take this : ^' Therefore, if any 
man be in Christ, he is a new creature ; old things 
are passed away; behold all things are become 
new." (2 Cor. v. 17.) That is, when fully in Christ, 
**all things are become new." If this is not what 



46 LESSONS IN HOLINESS. 

the apostle means it were strange, for in his first 
letter to this people — as noticed on the twenty-sixth 
page of the present volume — we find him writing of 
" babes in Christ/^ who were also '* carnal/' (1 Cor. 
iii. 1-3.) Besides, it is quite possible that in the 
verse preceding the one under consideration (2 Cor. 
V. 16), he epitomizes the two stages of experience. 
In the first he had ^' known Christ after the flesh,'' 
(Conybeare and Howson translate it, *'Once my 
view of Christ was carnal,'') but now, he neither 
knew Christ nor anybody else *' after the flesh," (or 
** carnally.") Then he adds, ^'Therefore" — mean- 
ing, it would seem, because now fully sanctified — 
**old things are passed away," and "all things are 
become new." 



X.—SELF'SANCTIFICATION. 

fHAT is now the exact position of the inquirer 
after the way of holiness ? We have just 
been looking at some erroneous views, that were cal- 
culated to impede his progress, if listened to. We 
are now ready to advance with him once more from 
the thirty-sixth and thirty-seventh pages. He is 
fully justified, fully regenerated, and fully cleansed 



SELF-SANCTIFIOATION. 47 

from the pollution of all his past life. He is con- 
victed of the presence of inborn pollution, and has 
begun to loathe it, and desires to have it cleansed 
from his heart. He is also supposed to have a fair 
knowledge of the fact, that there is plenty of power 
in the blood of Jesus to wash this last and remain- 
ing defilement away, and make his spiritual nature 
pure, and fill it with the Holy Spirit. 

But hov/ is this v/ork to be accomplished ? With- 
out some special guidance he may sink back in 
dismay, or stumble along in ignorance, and make 
no headway toward holiness. He must take ad- 
vantage of the present grace, lest he be ^* hardened 
through the deceitfulness of sin,^^ and fall away 
and be lost. 

The last work done in the case was divine ; it was 
that of conviction. The next work is human ; it is 
that of self-sanctification. Stepping into this door- 
way, the seeker has only to look up, and behold ! 
the lintel is blood-besprinkled, and Christ, at once, 
becomes his Sanctification and his perfect Savior. 

It will be proper, at the onset, to dispose of an 
objection to the active human element in sanctifi- 
cation. Using the term "consecration^^ (improp- 
erly) for the w^hole of this work, a writer says : 
** It is all law — a snare of the devil. It has been the 
Methodist pollution for years, and has stained all 
the records.'^ And again: "They are under the 



48 LESSONS IN HOLINESS. 

law, who teach consecration before sanctification " — 
that is, before sanctification by the Spirit — ** and as 
a means. They may have begun in the Spirit, but 
are hke the Galatians, trying to patch out the new 
cloth with an old piece of Judaism.^' But let us see. 
All profess to abhor sanctification by the merit of 
works. We do not earn salvation, nor any degree 
of it. But the mere fact of a condition to the offer 
of entire sancification does not vitiate the fact that 
it is purely a gift. It is a gift, wholly so, if we 
must prepare for its reception, as truly as if we were 
to have it impressed on our hearts without a shade 
of preparation. A dollar is no less a real and com- 
plete charity when the recipient holds out his hand 
for it, than when it is placed on his table without a 
solitary look or motion on his part. 

Let us now turn to the divinely-appointed order 
of human sanctification. There is room only to 
give it a brief survey. 

1. The Scriptural basis of the human part taken 
in the great work is presented in ihe following 
words : 

"I am the Lord your God; ye shall thebb- 
FORE SANCTIFY YOURSELVES; and ye shall be 
holy." (Lev. xi. 44.) 

Self-sanctification is a double work. In the first 
place, it is crucifixion, or death to sin ; and in the 
next place, it is committal or consecration to God. 



SELF-SANCTIFICATION. 49 

2. The Scrii)tural basis of the separation from 
sin is found in various parts of the sacred writings, 
and especially in the following : 

^^ Having, therefore, these promises, dearly be- 
loved, LET us CLEANSE OURSELVES FROM ALL 
FILTHINESS OF THE FLESH AND SPIRIT, perfecting 

holiness in the fear of God.^^ (2 Cor. vii. 1.) 

3. The Scriptural basis of consecration is found, 
especially in the following : 

^^ I beseech you, therefore, brethren, by the 
mercies of God, that ye present your bodies, a 

LIVING SACRIFICE, HOLY, ACCEPTABLE UNTO GOD, 

which is your reasonable service. ^^ (Rom. xii. 1.) 

4. These two branches of our personal sanctifi- 
cation are brought together, in their natural and 
relative order, in these words : 

*' Likewise, reckon ye also yourselves to be 

DEAD INDEED UNTO SIN, but ALIVE UNTO GOD, 

through Jesus Christ our Lord.'' (Rom. vi. 11.) 

We say, this is their natural and relative order. 
First, there is the act of separation from sin, in pur- 
pose and in prospect; and then the living powers, 
and prospects, are handed over to the keeping and 
employment of tlie Holy One. The seeker may be 
wholly uninstructed *n technical order, and there- 
fore jumble things in his efforts ; yet his progress is, 
presumably, on this line only. There may be cases 
w^here it appears to be made in a different way; 
4 



50 LESSONS IN HOLINKSS. 

but we incline to think that in every ease the last 
thing the seeker has to do, by way of givhig up, is 
not separation, but devotement. In cases where 
self-sanctification is condensed to a single act, there 
is both a turning from sin and a turning to the 
Lord. And whatever the seeker of holiness may 
or may not know about order, the teacher of holi- 
ness should know all about it. 

Now note the line of separation between crucifix- 
ion and devotement, or death and consecration : 

All that God has not made^ and therefore cannot 
use — the sinful — must be put away or destroyed. 

All that God has made^ and therefore can use 
— the natural and the supernatural — must be given 
up to him forever. 

THE DEATH TO SIN. 

Inbred sin does not belong to God. He did not 
create it ; he cannot use or fellowship it ; therefore, 
it cannot be consecrated to him, for he will not take 
it. Much is said of putting " all on the altar ;'^ but 
sin cannot be put there. Sin is unholiness, and 
cannot become holiness; but ** whatsoever toucheth 
the altar shall be holy." (Exod. xxix. 37.) 

He who thinks it a light or trivial thing to give 
up inward sin, has reckoned without his host. It is 
a real death. It is not a mere removal, but a sep- 
aration of a part of ourselves from ourselves. Sin 



SELF-SANCTIFICATION. 51 

is ingrain as well as inborn, and the process of se]> 
aration is therefore painful — a crucifixion. The 
deepest integrity of the soul is involved in it. 

There have been great efforts made to induce the 
Lord fco lower the standard of the believer^ s personal 
sanctification, but without avail. He never accom- 
modates himself to anything but the most cheerful, 
sought-after, and complete yielding up of the life of 
** the old man,^^ that it may be destroyed. Alas ! 
that many go ** away sorrowful, ^^ because of their 
'^ great possessions, ''and fall into condemnation. 

Two apostles have used the skill of inspiration in 
epitomizing the forms of carnality to which the 
already regenerated soul must die. One of these 
holy men calls them : ^* The lust of the flesh, and the 
lust of the eyes, and the pride of life.'' (1 John ii. 16.) 
The other exhausts the analj^sis in these words: 
< * All filthiness of the flesh and spirit. ' ' (2 Cor. vii. 1 . ) 
Whatever belongs to either of these branches, the 
'* filthiness of the flesh" and the ^^ filthiness of the 
spirit," must be consigned to the realm of death. 

To die to sin, it is necessary to follow the light of 
conviction. It must be given up at precisely those 
points where it appears, for at each of these the 
Lord has a controversy with the soul. Very gener- 
ally, the seeker is held to a series of tests, or ques- 
tions, presented by the Spirit, to which appropriate 
answer is not optional. These questions relate not 



52 LESSONS IN HOLINESS. 

only to sin proper, but to its development in the 
habits, customs, fashions, appetites, and passions of 
life. All, the merely doubtful and the unknown, 
is necessarily submitted — given up — to the purifying 
blood of Jesus. 

CONSECRATION. 

The term ^' consecration^^ has many times been 
loosely drawn to cover both crucifixion to sin and 
devotemcnt to God. This is a mistake ; it only has 
reference to the latter. To consecrate is to make an 
offering, to come with the hands full, to present 
something acceptable, as when Aaron put his hands 
on the **ram of consecration.^^ (Exod. xxix. 19, 22.) 
**The word consecration,'^ says Adam Clarke, '^sig- 
nifies the filling up, or filling the hands — some part 
of the sacrifice being put into the hands of such 
persons'' as came to the altar, '^ denoting thereby 
that they had now a right to offer sacrifices and ob- 
lations to God." 

Consecration is an unmixed movement of love. 
It is the creature of this afifection only. Neither 
hatred nor fear is capable of such holy action. On 
this account, its natural place is immediately fol- 
lowing the death-reckoning to sin. (Rom. vi. 11.) 

The consecration that is necessary to receive the 
blessing of holiness hes in the three following direc- 
tions : 



SELF-SA^XTIFICATION. 63 

1. The devotion of the natural powers. This in- 
cludes the mind, and all its powers and development. 
It includes the natural affections ; the temper, which 
is the power to love and hate ; the love of life, and 
the ordinary enjojmient of the beautiful ; the love of 
race, nation, church, and friends. It includes the 
body, with all its development, strength, senses, 
and appetites. 

2. The devotion of the earthly possessions. This 
includes time, property, labor, skill, knowledge, 
place, opportunities, and influence. 

3. The devotion of the supernatural powers. This 
hicludes the new life, the ^^ born-again^^ principle, 
received at conversion, with all its powers, and all 
its increase, be the latter more or less. We receive 
by giving ; and in the present instance, the gift is 
*' a living sacrifice, holy, acceptable unto God, 
which, '^ says Paul, ** is your reasonable service.'' 

At this point, consecration involves everything. 
On the very eve of its completion, as a necessary ^ 
measure of adjustment to God and his plans, some 
fail of a full realization. They do not " let go of 
themselves, ^^ and fall into the arms divine. 

A QUESTION CONSIDERED. 

The question is often proposed : ** What is the 
difference between the consecration made at the 
time of conversion and that made at the time of re- 



54 LESSONS IN HOLINESS. 

eeiving the blessing of full salvation V^ The answer 
is, there is no difference. There can be no diff*er- 
ence between a thing that does not exist, and an- 
other that has real existence. 

1. In the first instance, a rebel submits to God. 
In the second instance, a friend, a son, gives up in- 
bred sin, and consecrates himself to God. Says 
William Taylor, the cosmopolitan missionary : the 
believer comes with another motive — ^*not fear,^' 
like the sinner, but with an ** intelligent apprecia- 
tion of ^ the mercies of God.^ '^ (Rom. xii. 1.) 

2. At the beginning, a soul — of course, having 
living natural powers — submits its dead spiritual 
powers — ^^dead in trespasses and sins^^ — to God, 
that they may be brought into the life of his dear 
Son, Jesus our Lord. Just here lies all the difficulty 
— in confounding natural life with spiritual life. 
Natural life possesses natural love only ; but natural 
love cannot consecrate. It is not itself consecrated. 
And nothing but the new spiritual life is capable of 
the act of consecration. But in the second work, 
a soul that is alive to God, lovingly presents both 
its living natural and spiritual powers to him. 

3. The writer just quoted, notes that, ' ' The stand- 
ard of this consecration is not the legal standard of 
the Decalogue. It covers all that, and advances to 
the high line of moral obligation inculcated in the 
*new commandment,^ ^' of love. 



SELF-SANCTIFICATION. 55 

It is not necessary or proper to suppose that there 
is no consecration between conversion and the time 
of seeking full holiness. But such consecration is 
limited and dwarfed by the carnal mind. 

He is not a skillful laborer in the vineyard of full 
salvation, who neglects to apply a sharp blade in 
the work of self-sane tification. He may inquire of 
the seeker: '^Are you all given up to God?^^ It 
is often the case, the answer comes: *^ So far as I 
know, lam.^^ Some then say: '^ Well, that is all 
the Lord requires of you ; now, only believe — believe 
that he sanctifies you.'^ But twenty to one, the 
seeker can do nothing of the kind. If the leader 
presses the matter of believing, the other is liable 
to grow discouraged ; or by a mere intellectual force, 
he may, as he supposes, '* rest on the promises ^^ — 
having only a patched-up, spurious faith, that leaves 
sin in the heart without a wound. It is a weakness 
of the cause of holiness, that many have come to a 
belief that they are entirely sanctified, who lack in 
the witness of the Spirit thereto, and in power. 

In the cases supposed, the term, ^^I think I am 
all given up,^^ or, '^I am consecrated so far as I 
have knowledge, ^^ and the like qualified expres- 
sions, almost certainly prove that the seeker is not 
consecrated. If he were, he would be able to say so. 
Because he is not, he dare not quite believe nor say 
that he is. To tell him to '^Believe, believe, ^^ is a 



f)G LESSONS IN HOLINESS. 

dangerous expedient. The teacher of full salvation 
ought, rather, to press home the matter of surren- 
der and consecration, till the seeker can testify to a 
divinely-human consciousness that the last idol is 
utterly dethroned, and the last thing given into the 
hand of God. 

It is a mistake to admit that the natural powers of 
man are equal to the emergency of thoroughly dis- 
covering the condition of his own heart. The word 
of God says: ''The heart is deceitful above all 
things, and desperately wicked ; who can know 
it?'' (Jer. xvii. 9.) But to this there is immediately 
added : "I the Lord search the heart." In other 
words, sincerity of self-sanctification is inadequate, 
and light must be obtained from the heart-searching 
Spirit. The Spirit will develop the state of the 
heart into the consciousness, and show if it be con- 
secrated or not. When the Spirit whispers that 
the human work is done, the divine work is never 
delayed, and to believe is comparatively easy. 

THE OFFICE OF FAITH. 

Faith stands midway between the grace that is 
and the grace that is to be. It is the human hand, 
moving steadily forv/ard over the abj^ss, on the 
strength of a promise and an invitation, till it finds 
itself in the Hand Divine. Nothing can be realized 
without it. 



THE OFFICE OF FAITH. 57 

But here is not to be understood that element of 
faith which believes the Lord is about to cleanse 
and sanctify the heart from sin. This is very nec- 
essary ; but it is preliminary, and not saving in its 
character. But the faith by which a soul is sancti- 
fied is appropriating faith. It is that ^'affectionate, 
IDractical confidence, ^^ by which the heart at this 
moment is actually given to Christ, to be at this 
moment cleansed and sanctified wholly. It is sub- 
stantially the same as consecration, which has been 
described. Consecration is a giving of the heart 
and every living power to God ; such devotement 
is the highest act of trust imaginable ; and surely 
trust is faith. 

Some say : '^ Consecrate all to God, and then ex- 
ercise faith. ^' In the above view of the case, it 
w^ould be more strictly correct to say : *' Consecrate 
all to God, and believe that he sanctifies you.^' 

The death to sin and devotement to God, as has 
already been seen, are the great human elements in 
receiving holiness; and yet, the supplemental act 
of believing that we are received and divinely sanc- 
tified, causes many to stumble for a brief time. Its 
very simplicity stands in the seeker's way. This 
belief is no greater than to believe, and not a whit 
different from believing, that one and one make 
two. If you have complied with every condition, 
on a preliminary promise and belief that cleansing 



5S LESSONS IN HOLINESS. 

wm result, then simply, merely, believe that '' He 
doeth iV^ 

The difficulty in the way of believing is often in- 
creased by supposing that, having consecrated all 
to God, it is necessary to have ^' feeling '^~a flood 
of glory— before believing. But the bestowment of 
feeling is the Lord's business, and we must allow 
him to attend to it. Only let the truly consecrated 
seeker believe. 



XL —THE DIVINE SANCTIFICATION. 

|HEEE are many scriptures which show that 
^1^ man's part in obtaining the blessing of holiness 
is in form and intention only. It is God who sanc- 
tifies these hearts of ours. The real work is not 
human, but divine. 

In proof of this proposition — that is so^early self- 
evident — satisfactory reference may be made to the 
following : John xvii. 17 ; Rom. xv. 16; 1 Cor. i. 30; 
Eph. V. 26 ; Jude 1 ; and to other scriptures. 

Here is one text in full: '^ Sanctify yourselves, 
therefore, and be ye holy, for I am the Lord your God. 
And ye shall keep my statutes, and do them ; I am 
THE Lord which sanctify you." (Lev. xx. 7, 8.) 



divinp: saxctification. 59 

Wlien man sanctifies himself to God, then God 
sanctifies him unto himself. A real work of the 
Spirit is performed. It is not more justification, for 
forgiveness was already perfectly performed ; it is 
not the completion of regeneration, for that was be- 
fore accomplished ; it is not salvation from the 
acquired pollution of a life of sinning, for that was 
all washed away in conversion. It is the complete 
removal of the body of inborn sin from the heart. 
The moral nature is made perfectly Avhite and 
clean — as pure as it ever will be, as pure as it ever 
can be, either in earth or in heaven. ''The blood 
of Jesus Christ his*Son cleanseth us from all sin.^' 
(1 John i. 7.) ''Then will I sprinkle clean water 
upon you, and ye shall be clean ; from all your 
filthiness and from all your idols will I cleanse 
you.^^ (Ezek. xxxvi. 25.) This, then, is negative 
holiness — as complete as that of Adam, of the an- 
gels, and of Christ himself. " Every man that hath 
this hope in him ^' — that of a child of God — " purifi- 
eth himself, even as he is pure.^' (1 John iii. 3.) 
What can future " blessings ^^ add to such a purity? 
Nothing, absolutely nothing. 

But let us take notice of one marked difiTerence 
between Christian purity and both Adamic and an- 
gelic purity. That of the former belongs strictly to 
the realm of grace, while the latter is confined as 
strictly to the realm of nature. One is by redemp- 



60 LESSONS IN HOLINESS.' 

tion, but the other is by creation. Another point 
to be noticed : The jDurity of the sanctified is that of a 
finite being, and is therefore wholly derived, and de- 
pendent ; but the purity of God, of course, is that of 
an infinite being, and is absolutely independent of 
all other intelligences whatever. 

Another fact is of great importance in this place, 
lest the statement above-made concerning complete 
purity be misunderstood. It is this: There is no 
such thing in this world as a complete deliverance 
from all the physical and mental ills which sin has 
entailed on man. Grace may quicken the purely 
natural powers ; in fact such is often the case ; but 
it does not place them on a footing with those of the 
higher and holy intelligences, nor even of primeval 
man. The heart may be holy, while the body re- 
mains deformed, or sick and dying, and the mind 
is weak, untutored, or falling into decay. These 
things leave room for a thousand infirmities and 
unintentional errors in practical life. 

The positive element in the blessii^ of entire 
sanctification is Christ filling the soul. Where the 
carnal mind was the tenant, there now exists the 
undimmed beauty of holiness. The divine life, im- 
planted in regeneration, now freed from the pres- 
ence of sin, for the first time exists in its normal 
human condition, and has entire possession of the 
soul. The thouo^ht here involved is not that of ma- 



THE SF.COND WOEK SCRIPTURAIi. 61 

turity, but of completeness. The heart is now com- 
plete, though comparatively immature and waiting 
for growth ; and completeness is the lowest stage of 
normal spiritual life. Nor does the positive ele- 
ment of holiness, now described, necessarily call for 
grand spiritual movements, by way of ecstasy or 
power, at the moment of its reception. Life and 
motion are far from being identical, although the 
former usually or always involves some degree of 
the latter. If the blessing of holiness comes in on 
the hurricane's track, amen to that ; but if it comes 
in on the gentlest tide of the ocean, then an amen 
to that also. Only let it come ! 



XIL —THE SECOND WORK SCRIPTURAL 

B)EFORE leaving the First Part of these Lessons 
J it will be well, briefly, to introduce a few more 
of the Scripture proofs of entire sanctification as a 
second work. Nothing more than this can here be 
attempted. 

In the first place, the general scope and tenor of 
the Divine Message, on critical examination, favors 
the doctrinal view now presented. 



62 LESSON>S IX HOLINESS. 

1. Tlie doctrine of Christ. In the ordinary dis- 
courses of our Lord he did not constantly make the 
distinctions of the two grades of grace. This was 
proper, simply because the great masses that he 
addressed w^ere generally unconverted. How^ever, 
th^ illustrious "Beatitudes'^ of his first great ser- 
mon, as J. P. Thatcher has pointed out, lay down, 
in consecutive order, the steps of salvation to their 
end. First, he says the "poor in spirit'^ — those 
who are awakened, who see their poverty — in hope 
are " blessed. ^^ Next, come "they that mourn'' — 
they who, in sorrow for sin, yield to God. Next, 
the *^meek,'' the converted are happy. Then come 
they who ** hunger and thirst after righteousness "— 
full salvation ; " they shall be filled.^^ (Matt. v. 3-6.) 

John xvii. 16 : "They are not of the world ^^ — are 
separated, converted. But they are not so separated 
as to prevent the necessity of the prayer of the next 
verse : " Sanctify them through thy truth. ^^ 

John xiv. 15 : "If ye love me, keep my com- 
mandments." Here is love, the fruitrof the Spirit 
(Gal. V. 22) ; and yet the very next verse reveals an- 
other work, that Peter, in Acts xv. 8, 9, declares to be 
purifying in its nature. What is this latter w^ork? 
It is the coming of " the Comforter " (John xiv. 16) ; 
it is the baptism of " the Holy Ghost " and^" fire" 
(Matt. iii. 11) ; it is the "promise of the Father" 
(Acts i. 4 ; ii. 16, 23 ; Joel ii. 28, 29) ; and it is also 



THE SECOND WORK SCRIPTURAL. 63 

the promise of Christ himself (John xvi. 7 ; Acts i. 
6, 8). 

John xiv. IG, 17; ''Another Comforter, . . . even 
the Spirit of truth, whom the world cannot re- 
ceive. '^ The disciples were '' not of the world, ^' and 
therefore could receive the Comforter; hut *'the 
w^orld cannot receive'^ him. The worldling is con- 
victed of the Spirit, whom the sanctified bears about 
with him forever (John xvi. 7, 8) ; and the penitent 
is '' born of the Spirit ^^ (John iii. 8) ; but here is a 
manifestation and power of the same Spirit, in his 
purifying and comforting baptism, in which '' the 
world cannot receive ^^ him. A strong passage in- 
deed. What will the objector do with it? And 
what will those holiness teachers do with it, who 
admit the possibility of conversion and entire sanc- 
tification by one divine act? 

2. The doctrine of Paul, Acts xix. 1-7 : ' ' Have ye 
received the Holy Ghost since ye believed V^ Note, 
*' believer ^^ was a common term in the apostolic 
day, that distinguished the Christian from others. 
(Acts ii. 44; x. 45; xxii. 19; xxviii. 24, etc.) The 
purifying baptism above recorded fell on these '' be- 
lievers.'^ 

Gal. iii. 3: Here the beginning of salvation is 
set down as occurring before it was perfected. The 
same is also inferred from Heb. xii. 2. The whole 
Epistle to the Galatians assumes a second work; 



64 LESSONS IN HOLINESS. 

and on this an argument is built up, that it is not to 
be done through the ritual law, the flesh, but by the 
hearing of faith. 

Eph. i. 13 : The conversion of the brethren ad- 
dressed is plainly recorded in these words : ^^ In 
whom ye trusted, after that ye heard the word of 
truth.^^ What then? Why, their entire sanctilica- 
tion, described as a sealing of the Spirit. Here are 
the exact words that record this second work : ''In 
whom also, after that ye believed, ye were sealed 
with that Holy Spirit of promise.'^ This was quite 
another work from the first, as the word '^ also '' 
show^s ; and the two were not done at the same time, 
as the word ^' after '^ shows. So these brethren, 'at 
least generally, were fully sanctified and '* sealed.'^ 
Accordingly the burden of the epistle is not that 
they may be sanctified, as in Galatians, 1 Thessalo- 
nians and Hebrews, but to press them on to a still 
higher degree of blessing, (chap, iii.), and to inspire 
them to diligence in the works of love (chaps, iv. to 
vi. inclusive). — 

1 Thessalonians : The Thessalonians had been 
converted, and had faith (chap. i. 5). Paul had 
sent Timothy to thenij who reported them not back- 
slidden, but still possessing faith (ehaj). iii. 6). But 
nevertheless the apostle had a w^onderful desire to 
visit them once more himself; not merely to enjoy 
their comx)any, but, he says, to '^ i^erfect that which 



THE SECOND WORK SCRIPTURAL. 65 

is lacking in your faith " (chap. iii. 10). And the 
result of this perfect faith is explained in the thir- 
teenth verse, following : *' To the end he ^' — the 
Lord — '^ may stablish your hearts unblamable in ho- 
liness.'^ Here you have it, a Pauline holiness meet- 
ing, as plain as the day ! Another special reference 
to the second work is found in chap. v. 23 : '^ And 
the very God of peace sanctify you wholly.'' From 
these words naturally springs the term, *^ entire 
sanctification," in such common use among us. 

Heb. X. 19-22 : Here the apostle addresses himself 
to the ^' brethren." In chap. iii. 1, he calls them 
*' holy brethren." So they certainly were regener- 
ated. They had passed out of the Court of the Gen- 
tiles into the Holy Place, as believers, and now he 
presses them to pass '' through the vail," ^^ into The 
Holiest. ' ' A plain and appropriate Hebrew illustra- 
tion. 

In a former part of the same epistle another Jew- 
ish illustration is used, and for precisely the same 
purpose. These '^ holy brethren " are accounted, 
not in Egypt but in the Wilderness ; and are 
urged to throw away the fear of the wilderness state, 
and press into the rest, or Sabbath, of the Promised 
Land. (Heb. iv. 1, 9, and context.) 



PART II. 

THE WAY OF HOLINESS. 



XIIL—THE WITNESSING. 

flORMERLY there was more controversy than at 
p present concerning the witnessing to the work 
of conversion. The doctrine that the Christian has a 
right to a divine testimony that he is a child of God, 
is now very generally received. Paul has placed it 
before us, prominently and forcibly, in this and 
other scriptures : *' The Spirit itself beareth witness 
with our spirit, that we are the children of God." 
(Rom. viii. 16.) But some who believe in the spe- 
cial work of holiness are not ready to admit that it 
is witnessed to in the soul in a like glorious manner 
as that of regeneration. They say that such a doc- 
trine opens the door to fanaticism, because persons 
have supposed they had the witness of the Spirit to 
things without existence, or never to exist. But 
the truth of an article of belief is not to be brought 
into question on such grounds merely. Fanaticism 
creeps in at good doors as well as bad ones. The 
objectors do not so much deny the conscious cer- 



THE WITNESSING. 67 

tainty of heart-purity, the humuu witnessing, as 
they do the testimony of the Holy Ghost. But the 
whole matter falls back for settlement on the 
following points, and which are of imi^ortance hi 
the order of statement : 1. The divine power ; 2. The 
divine promise ; 3. Human experience. 

1. In the question of power is involved that of 
the ability of God to make his mind known to man, 
directly, or without any intelligent intervention, or 
by signs, or any reflex methods. Can the Almighty 
speak to us ? Yes ; he can, if he be almighty. He 
is on record as speaking to divers persons of old. 
Moreover, the direct speech of the Spirit to us, wit- 
nessing to our sonship, is admitted. Seriously, there 
is no question of ability. 

2. In the question of promise, we look to both 
human necessity and the word of God. It is said 
that an indirect divine testimony to holiness is suf- 
ficient, but to conversion it would be insufficient. 
It is argued that there must be a direct witness to 
forgiveness, because it is an act in the mind of God 
alone. But that is an inadequate reason, for the 
cleansing of guilt and regeneration are both facts 
that go beyond the mind of God, and enter the 
consciousness, as truly as the work of holiness. We 
must look deeper for causes for the direct, divine 
testimony of sonship, and shall find them in a needed 
X^reventign of mistake as to our spiritual standing, 



68 LESSONS IN HOLINESS. 

the social and fatherly quality of the mind of God, 
and the filial quality of all his children. And pre- 
cisely these reasons are apparent, with as great or 
even greater force, in the case of full salvation. We 
need the clear, direct witness of the Holy Ghost as 
a preventive of mental caviling and mistalve ; and 
it is a necessity growing out of the divine and hu- 
man nature, that God and the sanctified soul should 
talk together of the great salvation. Moreover, we 
need the direct witness of full salvation so as clear- 
ly to distinguish between our present and former 
experience — especially when under trial . The prom- 
ise of God's word that he will witness to our cleans- 
ing is found in these texts : ** Now we have received, 
not the spirit of the world, but the Spirit which is 
of God, that we might know the things that are 
freely given to us of God.'' (1 Cor. ii. 12.) *^ For by 
one offering he hath perfected forever them that are 
sanctified ; whereof the Holy Ghost also is a witness 
to us." (Heb. X. 14, 15.) '' He that beheveth on the 
Son of God hath the Witness in himself." (1 John 
V. 10.) This last quotation evidently should be 
taken in its fullest sense ; for if *^the Witness" is 
within us, surely it is that he may testify— testify of 
his own cleansing work there performed. The 
passage cited from Hebrews may be doubted in some 
quarters, inasmuch as the connective term, ^* where- 
of," is supplied by the translators; but the general 



THE whkessijn'g. . G9 

subject of the epistle is perfection, and this applica- 
tion of the text is only agreeable thereto. There 
is hardly room to doubt the apostle's meaning. 

3. In the question of experience, the matter is 
clear. The recorded past and the living present tes- 
tify that the Holy Spirit witnesses to the second 
work as it does to the first. We are told that this 
witness is clear, definite, and direct, and greatly 
to the satisfaction and comfort of those w^ho have it. 
And why should not its possessors, with their Lord, 
be able to say: ''We speak that we do know, and 
testify that we have seen ^' ? (John iii. 11.) 

What is the witness of entire sanctification ? If 
we can answer this query, we can sometimes more 
readily determine whether w^e have it or not. The 
witness is simply the voice of God in the soul. It 
is always conjoined with the witness of *'our own 
spirit,'^ commingled with it, so that one or the other 
may be the most apparent ; but they are not at all 
identical. It is not necessary at all times that the 
Spirit speak in words, although such is often the 
case. It may be the impress of a text, a song, or of 
a testimony from another ; or it may be the steady 
impress, without words, of the Spirit^s thought on 
the mind. The Spirit has a language, or rather a 
method, of his own. We will allow him to speak 
in EngUsh, or German, or outside of any known 
tongue. ** Speak, Lord, for thy servant heareth.'' 



70 LESSONS IN HOLINESS. 

Is the witness of the Spirit an emotion ? No ; cer- 
tainly not. An emotion is an uprising of feeling, 
and the witness is a cause of emotion, rather than 
emotion itself. Still, the witness of the Spirit is a 
movement of the Spirit in the soul. There may be 
very much or very little emotion in company with 
the Avitness. Ordinarily, we have little spirit- 
ual emotion; but we always have the witnessing 
Spirit, if fully sanctified, even if we have not yet the 
mind, the mere mental man, fully attuned to hear 
him ; or if we do not stop short to listen to his still, 
small voice amid the clatter of events. 

Some have taught that in seeking Christ as our 
sanctification, we may *^ get all on the altar, ^' and 
then be called to *^ wait for the witness. ^^ But there 
is not a particle of scripture for such teaching. '^ He 
that belie veth on the Son of God '^ — as has already 
been quoted — * * hath the Witness in himself. ^ ' That 
is, he hath the witnessing Witness in himself. His 
presence is a testimony. Too many, in seeking, 
look for wonders, for great power, and ^nly realize a 
rest— a sweet, precious rest. In that rest is to be 
found the testimony of the Spirit and of our own 
spirit, that sin is gone and the heart is pure. Let no 
one confound a baptism with the witness, nor a de- 
sire for a baptism with a desire for the witness. 
That is, while the inflow of glory contains the wit- 
ness, the witness may have preceded the inflow. 



CONFESSION. 71 

But what does the Spirit say to the sanctified 
soul? It says that such soul is sanctified. Yet the 
form of the story varies with the exigencies of life. 
In every-day quiet life it may have an almost un- 
changing aspect ; or the passing circumstances and 
emotioils may be seized as a pencil by which the 
Holy Ghost makes new, changing, striking, and 
ever-beautiful shadings of the picture of complete- 
ness in Christ our living Head. 

There may be a temptation to lust, in which the 
appetites of the body clamor for indulgence ; but the 
sanctified heart steadily resists, and the Spirit gives 
its testimony to purity. Love may be called in 
question ; but the Spirit testifies to perfect love. So 
the blessed Spirit performs his mission, comforting 
the soul by the witness of his saving and keeping 
power, in the varied walks and necessities of life. 



XIV.— CONFESSION. 



^TH the heart man believeth unto righteous- 
ness, and with the mouth confession is made 
unto salvation. (Rom. x. 10.) With the heart man 
believeth unto complete righteousness, and with the 
mouth confession is made unto full salvation. 



72 LESSONS IN HOLINESS. 

Profession is a small matter ; but confession is a 
very serious one. The devils, even, profess great 
things, by outward transformations, so that they 
appear like angels of light ; but the martyrs were 
confessors, and of like character is every one who 
raises a cross, withstands persecution, or faces dan- 
ger and death. Profession is as cheap as a smile ; 
but confession is bought with a price. Each is 
rewarded, according to its cost and value. 

The convert confesses Christ. New and strange 
is his position, and the flesh trembles ; but having 
believed w^ith the heart unto righteousness from 
actual sin, he confesses unto the *' born-again'^ sal- 
vation. And there is a blessing in it to his soul. 

The ground of confession varies with the varying 
of circumstances. In DaniePs day, it was adherence 
to the worship of the one true and living God. In 
the apostolic day, the resurrection of Christ was 
called in question. In Lu therms day, salvation by 
faith alone was the rallying-point of fidelity. But 
at the present time the church is scaraely moved by 
these questions. The battle now rages around the 
banner that was flung to the breeze by the old 
prophet, on which is still written in letters of fire 
the sublime words: ^' Holiness unto the Lord.'' 

Confession is a necessity. According to the plan 
of salvation, God will and must be honored by it, 
it will prove useful to those who witness it, and sal- 



CONFESSION. 73 

vation must be voiced to the world in some form or 
other, or it filters out of the heart, leaving it dark 
and desolate. Over and over again the sanctified 
drop out of their rich enjoyment, out of sight, and 
out of usefulness, because they err in looking at the 
church and the world, and sto^D witnessing a good 
confession *' before many witnesses.^' And many 
have lost ground by a loose profession. They tell 
that they are saved ; but the regenerate only are 
saved as w^ell as they. A confession of the blessing 
of holiness, in any tangible form, is a confession, in 
terms, of a complete salvation. 

A carnal or semi-carnal church hates the confes- 
sion of holiness, and seeks to hinder it. A disturb- 
ance is soon made if we refer especially to holiness, 
or a second w^ork of grace, or entire sanctification. 
We are exhorted to say little or nothing about a 
higher attainment, but to *'live it.^^ They mean, 
rather, that it is to be shown by works, forgetting 
that life is forever inward, and its effects only are 
visible to the eye. A child unworthy of a name 
would better never have been born. If holiness is 
worth anything, it is worth naming. And who can 
tell its value like he who has it ? The generalizer 
of grace and terms would be a better judge of holi- 
ness proprieties had he the blessing himself. The 
trouble is, that the very word holiness is a blow at 
his unsanctified affections. Jesus says: ** Whoso- 



74 LESSONS IN HOLINESS. 

ever shall be ashamed of me and of my words, in 
this adulterous and sinful generation, of him also 
shall the Son of Man be ashamed, when he cometh 
in the glory of his Father with the holy angels.'^ 
(Mark viii. 38.) 

But without confusion, precisely what ought to be 
confessed? We may answer, that both the form 
and particulars of confession will necessarily vary 
at different times ; but in general the points follow- 
ing are involved : 

1. A confession o/ Christ as our sanctification. 
He is declared to be *' made unto us wisdom, and 
righteousness, and sanctification;^^ (1 Cor. i. 30.) 
He is all and in all to the entirely sanctified soul. 
In this confession is included Christ and his blood 
as the means of sanctification ; his nature filling the 
heart as the spring and life of sanctification ; the 
Spirit of Christ as the Comforter ; and, in fact, all 
that is involved in the divine presence and power. 
There is something of a lack, with many, at this 
point of confession. _^ 

2. A confession of what is wrought for the soul. 
This takes in salvation from actual sin in conver- 
sion ; the second work of salvation from inbred sin ; 
salvation from unholy passions and appetites ; and 
the continuance of full salvation, or Christ's keeping 
power, and entire sanctification in the present 
tense. 



CONFESSION. 75 

3. A confession of experiences. This includes the 
witness of the Spirit to holiness ; the filling of the 
Spirit ; the effulgence of the Spirit, in love, joy, and 
glory ; and the movements and power of the Spirit, 
in instructing and leading the heart, and giving 
efficiency to the affairs of the outer man. 

An exhortation to confess holiness is here in place. 
Confess to the utmost limit of the grace you have. 
Give extreme honor to our mighty Lord, by telling 
of the radical and extreme salvation he has wrought 
in your heart. Do not dishonor him by clipping 
the glorious record. Look to Jesus, and tell the 
story modestly, avoiding as much as possibl.e the 
appearance of pride and self-boasting. Tell it bold- 
ly. Tell it luminously. Tell it triumphantly. 

And keep on confessing. Confess along the path- 
way of the days. Confess through the fleeting 
months. Confess with the slower-paced years. 
Confess until your speech and your experience and 
power receive attention. Confess at home, confess 
in the house of God, confess in the shop, and on the 
farm, in the market-place, and by the wayside. 
Confess to both saint and sinner. Confess on invi- 
tation, and without it; and, perchance, when you 
are told that the *' old, old story '^ is disagreeable to 
others. Confess the Lord Jesus Christ in the full- 
ness of his saving power ! 



76 liESSONS IN HOLINESS. 



XV. —FAITH AS A FACTOR IN EXPERIENCE. 

HOLINESS is a life by faith, but not of faith. 
Faith is neither God, nor a portion of him ; it 
is neither hohness, nor a portion of it, though it is 
certainly holy. Faith is the means of reaching God^ 
and of reahzing holiness and other blessings. It is 
more than belief, and yet the word belief is often 
used to express its full meaning. Faith is a perfect 
expectation, reliance, trust. * 

As we exercise faith for holiness, so we must in 
order to retain it. There is a difference, however, 
between the two cases. In the first, it is exercised 
without the experience ; but in the second, it is ex- 
ercised in the presence of the experience. But in 
each instance it is equally prospective. 

Faith is easy. The approaches to it may be rough 
or smooth, but the act itself is as natural as that of 
breathing. The struggle is always before faith, and 
faith is simply the dropping of the anchor in the 
harbor, after the treacherous breakers are passed. 
The necessity for struggling, if there is any, is purely 
with the creature, and not with his God. God is 
ready, but man is often unready. If one will strug- 
gle, let him do so ; but let him be taught that there 
is a shorter way of accepting the promises of God. 



FAITH IN THE EXPERIENCE. 77 

Struggling, while professedly for a blessing, is very 
generally nothing but a covert war against it. The 
victory is never by arms, but by surrender. 

The weapon of faith is the will. Seeing the riches 
of the promise, we will to receive it, and do receive 
it. Faith is always exercised through the will. 

But in those hours in which faith is not, through 
the will, specifically exercised, it is assumed. We 
act our faith without particularly thinking about it. 
This is a proof that we have faith. If it requires 
to be everlastingly watched, or nursed, or formally 
*' exercised, ^^ it is a very poor article, and should 
be closed out, and a new and perfect one secured. 
In fact, a really genuine and perfect faith will not 
well bear a constant contemplation. Such faith has 
often been spoiled or lost by being handled in the 
presence of the enemy of souls. Do you have per- 
sonal trust in God, then only look after it occasion- 
ally, see that it is all right, and then let it alone^ 
and find something else to think about and do. 

IS FAITH THE GIFT OF GOD? 

There are two opinions about this. The promises 
are from God, but the act of faith is human. We 
have promises in quantity for personal salvation ; 
but many other things are so uncertain, as to re- 
quire an unfolding of the mind of God before we 
know how much and how far to believe. Some 



78 LESSONS IN HOLINESS. 

suppose that Eph. ii. 8 shows faith to be the gift of 
God. But the term ^'through faith/^ is here pa- 
renthetical. It is salvation that is put down as a 
**gift,^^ the next verse contrasting such a gift, by- 
means of faith, with an impossible salvation by 
** works. ^^ But the disciples said ; '' Lord, increase 
our faith.'' Truly so ; but the Savior only replied : 
*^ If ye had faith," etc. But some one asks what 
this passage means: *'Now faith is the substance 
of things hoped for, the evidence of things not seen." 
It does not mean that faith is from God, outside 
of human action. Adam Clarke, a good authority 
in language, reads ** subsistence" instead of ** sub- 
stance ;" and Conybeare and Howson make it 
** foundation." Our faith is the subsistence or 
foundation of things hoped for, and thus becomes 
an evidence of what is yet unseen. To pray for 
faith, as a gift from God, therefore, is not strictly 
correct. It can only be allowable as meaning that 
we desire God to give us an understanding that what 
is desired may be had by believing for it ; or that 
spiritual power be granted to believe for the recep- 
tion of what is already recognized as promised. 

SPECIAL FAITH. 

The Christian who is sanctified wholly can have 
faith for special objects without a struggle, because 
he has a perfect personal faith. His own heart is 



FAITH IN THE EXPERIENCE. 79 

not a frowning barrier in the way. Nevertheless, 
in the presence of temptation he may find effort to 
be necessary to put it aside. Some cannot readily 
exercise faith for outside objects because they are 
not thoroughly habituated to it. They go about it 
bunglingly. But no sanctified one has any business 
to be long without a high-w^alled Jericho or two on 
hand for his faith to compass. Such things are nec- 
essary to healthful progress and growth in grace. 

Whenever two or more are to exercise faith to- 
gether for a special object, it is important that they 
understand each other. This is often brought about 
by reasoning, preaching, or exhortation. Some- 
times on our knees we reason the case with the 
Lord, and this is in effect a reasoning with our com- 
panions. All understandings being illuminated, 
the desired union of faith is made easy. 

It may be well now to look a little more closely at 
what might be termed the formulary of special faith. 
In the first place attention is required, and foreign 
subjects are sent into the shade. Then the attitude 
of the soul becomes firm, perhaps tense. But here 
fail not to remember, that a physical strain may 
produce reactions that will prove quite fatal to the 
subsequent vitality of faith. And now the mind 
recognizes only these three things : A full-orbed 
necessity, a God-fullness of supply, and a complete 
warrant in the blood of Jesus. In the present desire 



80 LESSONS IN HOLINESS. 

all other passion is bushed, and the soul is engulfed 
in a spiritual atmospliere which grows in density 
and power. All temptation is brushed aside, and 
calculating on no defeat, the waiting one declares, 
in assui'ance clear and full, that God will meet his 
want, and give answer to his prayer. His soul 
glows with the emphasis of an established will, that 
bends down to itself the willing Heavens ; for only 
in its kingly power does faith reach Heaven and 
touch the Divine. Then God says, '' Amenl^- and 
sends the assuring Spirit of victory into the soul. 



XVI.— NATURE AND GRACE. 

ENTIRE sanctification destroys neither of the 
' great natural elements of man. It only relieves 

them from the incubus of sin. The soul is the 
fountain of living existence, carrying-on its specific 
functions under the name of mind. The heart is 
the seat and cluster of the purely moral affections. 
The body is the home and organ of the mind and 
heart. Each of these is normal to man, and there- 
fore exists after sanctification, as it did before. 
Moreover, each continues to work agreeably to its 
own natural laws. 



NATURE AND GRACE. 81 

THE RELATIONS OF THE BODY. 

The one who thinks he shall have no further 
trouble with his body is, at best, but a child in the 
blessing of full salvation. Though consecrated, and 
because consecrated, it requires a governor ; and 
the sanctified heart, operating through the mind 
and w^ill, is called to the seat of government. Paul, 
though crucified and dead to sin, felt called on to 
say : *^ I keep my body under, and bring it into sub- 
jection ; lest that, by any means, when I have 
preached to others, I myself should be a castaway. '' 
(1 Cor. ix. 27.) 

Some have assumed that holiness implies the 
destruction, or nearly the destruction, of the appe- 
tites and of pleasurable physical enjoyments. But 
we have not so learned Christ. The psalmist is 
not ashamed to extol the beauties of nature (Psa. 
xix. 1-6), though they reach us through the sense of 
sight. The sanctified disciples '' did eat their meat 
with gladness and singleness of heart. ^^ (Acts ii. 46.) 
And one of the apostles speaks with great disappro- 
bation of those '' seducing spirits,'^ who went about 
*^ forbidding to marry, and commanding to abstain 
from meats.'^ (1 Tim. iv. 3.) There must be no at- 
tempt to amend the word of God. 

Holiness does not necessarily compel a normal 
condition of the appetites. They may be diseased, 
6 



82 LESSONS IN HOLINESS. 

and often are so, after the blessing is received. 
But whether abnormal or normal, they continue to 
be, more or less, the source of temptations. All 
appetite is stone-blind. It is instinctive and unrea- 
soning. It knows nothing of right and wrong, but 
simply craves indulgence. It never controls itself, 
but is happily subject to control. An uncontrolled 
appetite, in the presence of correct light, signifies 
an uncontrolled heart. 

Although perverted appetites often exist in the 
same personality with a clean heart, the influence 
of grace, in governing them, has a strikingly bene- 
eficial result in bringing them back to a state of 
regularity and health. But the perverted natural 
and the strictly unnatural appetites are so subject to 
the power of God as to be instantly regulated or 
destroyed, through faith. Such seems to be the 
general plan of grace. Among the unnatural or 
foreign ones thus removed, it is well to mention, to 
the praise of God, that for opium, tobacco, alco- 
hohc beverages, and tea and cofi'ee. _^ 

Those coming into the blessing of purity are liable 
to suppose that some of their physical instincts are 
from the heart, and therefore sinful, and conse- 
quently lose their confidence. But there is nothing 
sinful when a sinful object of desire is merely placed 
before one of the senses, and an impression or effect 
is produced on that sense. This effect is noth- 



NATURE AND GRACE. 83 

ing more than the blind and instinctive movement 
of appetite. Or ever the heart has time and suf- 
ficient knowledge to act, and the proffered indul- 
gence is promptly rejected, there is no sin. But 
if the heart holds dalliance with the temptation 
that has thus encroached on the physical sense, sin 
and unholiness enter, even without an overt act of 
transgression. There may be a temptation to over- 
eat ; but the moment the judgment decides that 
farther eating would be wrong, the heart rejects it, 
directs the will, and gluttony is prevented. 

But many claim to be sanctified wholly whose 
hearts receive the physical temptation. They fail in 
that keen analysis which runs the line of admeas- 
urement directly between the domains of nature 
and grace, and imagine their temptations to be 
physical alone, when they come from the body and 
heart together. Such is the case with some who 
thought they received the blessing of holiness, but 
failed to die to sin ; of others who have lost the full- 
ness, but do not precisely realize the fact ; and of 
still others, who have accepted the false doctrine of 
entire sanctification at the moment of conversion. 
The blade of the Spirit, which is the word of God, 
must be faithfully applied, as a *^ discerner of the 
thoughts and intents of the heart, '^ to bring these 
deficient characters to the complete saving power of 
grace. 



84 LESSONS IN HOLINESS. 

Before leaving this subject it is right to notice, 
that there are instances where physical temptations, 
known to be such, have no effect on the organs of 
sense. Reference is not made to physical incapac- 
ity, but to a heart so powerfully absorbed in God 
that there is no proper opportunity for communica- 
tion from the sources of temptation to the organs of 
sense. There is a special, preventive effusion of the 
Spirit, or a more permanent baptism or growth in 
grace, that accounts for such a happy condition. 
This is not to be regarded as freedom from tempta- 
tion, but from the power of temptation. Nor can it 
be regarded as an essential accompaniment of full 
salvation. 

THE RELATIONS OF THE MIND. 

The mind, as before sanctification, perceives, rea- 
sons, judges, and wills. But what it perceives, rea- 
sons, judges, and wills, is often modified or entirely 
changed by its connection with a purified spiritual 
nature. ^_^ 

It is the province of the mind alone to reason ; 
and in a thousand things it is supreme. The prov- 
ince of the heart is to feel ; and in a thousand things 
that also is supreme. No process of the mind can 
affect a problem of the spirit, one that is purely 
spiritual; no more than any process of the heart 
can affect a problem in mathematics, which we all 



NATURE AND GKACE. 85 

know is a matter of pure reason. But many ques- 
tions are not easily referred to either the mind or 
heart alone, till we have examined and determined 
w^here they belong. Still others are of a mixed 
character, and require both mental and spuitual 
application. 

The heart is the great teacher of the intellect; 
and if left undisturbed by outward necessity or 
pressure, we reason only on those things that have 
entrenched themselves, at least for the moment, in 
the affections. On this account, new and spiritual 
subjects claim the attention of the sanctified, and 
occupy the place before usurped by the trivial and 
the impure. 

The desire to know is human, and divinely given, 
and ignorance is no part of holiness. The study of 
science and art may still be carried on as formerly, 
in accordance with natural or educated taste, if such 
taste be innocent in itself, and if such study does not 
interfere with time for worship, and any other em- 
ployment to which there is a special call from the 
Lord. However, some things seem too trivial, even 
though innocent, for more than a casual sanctified 
attention. Some think the perusal of all secular 
papers is entirely out of place ; but current events, 
whether material, social or political, are not neces- 
sarily beneath notice ; and a knowledge of them is 
often of practical utility. But in reading, the object 



m LESSONS IN HOLINESS. 

must not only be good, but care is necessary. It 
will by no means do to read everything. Curiosity 
is now sanctified, so that one is but slowly and mod- 
erately moved to the study of the world^s vain and 
illusory show. The sanctified are not particularly 
disturbed at the losses of opportunities in the line of 
secular knowledge. The glory of God shines in all, 
and above all. 

The discriminations of the heart are often carried 
up into the head. For instance, the doctrine of 
holiness, before a jargon, is now more reasonable 
and plain, because the processes of reasoning are 
carried on from the stand-point and impulse of an- 
other experience. In the same way, semi-worldly 
practices, under a little instruction, and many times 
without it, become obnoxious, and are discarded. 

It is also true that the mind, formerly misdirected 
by sinful affections, is now occasionally hindered 
by the purified afifections, because the latter lean 
toward those things already supposed to be proper 
and right. Such suppositions measurably prevent 
freedom of investigation. 

SPIRITUAL DISCERNING. 

At least four of the five senses are predicated of 
the heart, as of the body. It will be only necessary 
to make single references in the way of proof. - 
For seeing, Matt. v. 8 ; for hearing, John viii. 47 ; 



NATURE AND GRACE. 87 

for feeling, Acts xvii. 27 ; for tasting, Psa. xxxiv. 8. 
We also read : *' The natural man reeeiveth not the 
things of the Spirit of God, for they are foolishness 
unto him ; neither can he know them, because they 
are spiritually discerned.'^ (1 Cor. ii. 14.) And fur- 
ther : '^ Strong meat belongeth to them that are of 
full age, even those who by use have their senses'' 
— particularly, their spiritual senses — '^ exercised to 
know both good and evil.'' (Heb. v. 14.) 

Notwithstanding these plain passages, there is a 
strong tendency in many quarters to deride and 
deny much that properly belongs to spiritual dis- 
cernment. There have been fanatics in this line, 
it is said, and the race is not extinct; therefore, 
away with the whole subject ! Not so, says sound 
reason ; let the wind blow away the chaff, and let 
us secure the wheat. 

"When a pure heart comes into direct and full con- 
tact with another heart, it is a matter with which 
reason has nothing to do. Such a heart recog- 
nizes the condition of the other. But with less than 
a complete contact, the discernment and recognition 
may be mistaken, or unsatisfactory. There is a 
formidable list of these erroneous discernments, and 
it is constantly growing in length'; which shows the 
necessity of great care, as well as great purity. The 
actions that uncover hearts are either insufficient or 
misleading ; or those hearts or ours are reserved ; or 



^8 LESSONS IN HOLINESS. 

we, perhaps, are inattentive, or judge too soon. But 
notwithstanding these recurring drawbacks, we are 
' often led to accurate discernment of our spiritual 
surroundings. In this way the condition of reli- 
gious assemblies is known ; and in this way many a 
hypocrisy is surprisingly unmasked. When a heart 
discerns another, it in its own way communicates 
the result to the mind, which in turn immediately 
enters judgment, accordingly. This kind of recog- 
nition we presume may properly be denominated 
a spiritual intuition. • 

It is the part of holiness to rectify these intuitions. 
For if the heart is still unregenerate, its intuitions 
are liable to great impurities, as well as great mis- 
takes ; and if not sanctified wholly, they are not 
wholly to be trusted. 

In investigating this subject, it will not do to ig- 
nore the direct agency of the Holy Spirit, in giving 
light and knowledge concerning the spiritual state 
of others. 

A fully saved heart knows the difference — by 
touch, if you please — between the Spirit of the Lord 
and Satan. This is so true that deception is scarce- 
ly possible, if immediate and proper attention be 
given. Moreover, the source of a communication 
can be traced, without particular difficulty, if there 
is considerable experience in these things ; for of Sa- 
tan it is said, ^* We are not ignorant of his devices.^' 



NATURE AND GKACE. 89 

INDIVIDUALITY— ECCENTRICITY. 

The fact that grace does not destroy individuality 
is probably already inferred. All the operations of 
the mind, heart, and body, continue to be, and are 
perceived to be, personal to the sanctified. Union 
with a brother, and oneness with him, is a union 
of two, but not a union into one being ; a union of 
like but distinct qualities of spirit, blending, but yet 
unmixed. But the Spirit of God, existent in the 
two, is one and the self-same, in the fullest sense of 
the term. Even this union with the divine cannot 
be supposed in reality to destroy our distinctive- 
ness as human beings. Consciousness, perception, 
memory, will, feeling, affection, all belong to us, as 
ever, as within and of ourselves, and not belonging 
to another. The pious statement is often heard : 
** My will is lost in the will of God.^^ To be correct, 
this can only mean that the will is firmly united 
to the will of God, and completely controlled by it. 
A human being without the power of will, is no 
human being at all, and below the whole animal 
creation, and is therefore an impossibility. 

Now idiosyncrasy is a term that denotes i)eculiar- 
ity of mind or body, especially marked peculiarity. 
It is, in fact, a marked individuality. It therefore 
belongs to the realm of nature, and is not destroyed 
by holiness, but exists with it. 



90 LESSONS IN HOLINESS. 

But eccentricity includes idiosyncrasy, and more. 
It simply means out of center with another body, 
and therefore odd or peculiar. It is not necessarily 
altogether the mark of a person^s original nature, 
but may somewhat result from early training, or 
the lack of it. 

Eccentricity is the glory of some, and the shame 
of others. All eccentric characters are of a positive 
rather than a negative nature. It is in the line of 
force, rather than inertia. It has been truly said, 
at least of many, that their peculiarities are their 
strength ; therefore, to deny these their proper ac- 
tivity is to make their possessors weak like other 
men. While some move by their depth of mind or 
heart, or both, others move by their eccentricities. 

Holiness is the land of freedom, but not of license. 
It has a place for all the differing grades of nature. 
Therefore eccentricity must iK)t be bandaged, but 
simply harnessed ; not, in attempt, destroyed, but 
put to school, and set at work ; not merely allowed 
to do something, but often asked and expected to 
lend its hand in the gospel harvest. Many a soul 
of valuable parts, many a heart of holy aspirations, 
has been dwarfed from lack of proper room. Medi- 
ocrity, perhaps in both grace and intellect, has stood 
over it with a whip, and driven it to the wall. Let 
us be careful how we use the creatures of God, for 
God is not thus mocked. 



THE EMOTIONS. 91 

Four things are needed by eccentricity. These 
are : 1. A sound common-sense under it ; 2. A 
strong will over it ; 3. A pure heart in it ; and, 4. A 
mighty baptism on it. Let the peculiar man have 
all these qualities, natural or superadded, and God 
can trust him, and man ought to. 

But at the best, will not the eccentric do some im- 
proper and unreasonable things ? Yes ; there is no 
doubt of it. But dullness does more of them. And 
the eccentric do a thousand grand and very useful 
things. Untaught, ungoverned and foolish eccen- 
tricity needs to be curbed and set aside ; but, after 
all, the world cannot well spare some very peculiar 
men. Let the procession move on ! 



XVIL—THE EMOTIONS. 

JEN are beings of emotion. Emotion is defined 

311 as a movement, sensibility, or excitement of 

the mind. It may be in the line of pleasure or pain. 

Feeling, as a mental condition, is nearly or quite 

synonymous with emotion. 

Emotion is not necessarily ecstasy ; but ecstasy 
is a high degree of emotion. In the waking state 
of the soul, emotion is inseparable from it ; but ec« 



92 LESSONS IN HOLINESS. 

stasy is transientc Some confound emotion with 
ecstasy, and say they have no emotion, when they 
should say, they have no ecstasy. It were better 
to be correct, so as to be more certainly or more 
generally understood. 

Religiously, emotion may be defined as a move- 
ment, sensibility, or excitement of the heart, that 
is manifested through the mind. Love, joy, long- 
suftering, etc., are conditions of the heart, whose 
activities are manifested in the consciousness ; and 
these activities are emotions. 

Some of the heart-qualities of the sanctified may 
be silent for a season, or nearly so, because not par- 
ticularly called into action ; but it is doubtful if all 
of them are latent at once, even when the mind is 
engaged on miscellaneous subjects. There still re- 
mains an undercurrent of sensibility in the things 
of God. 

Some exalt faith at the expense of feeling, or 
emotion, as though the latter were of no especial 
consequence. But this is a great mistake. We are 
every one after feeling, in some form or other, and 
without it are backslidden. When we exercise 
faith, an experience is the result ; and a part of this 
experience is what is termed feeling. 

Again : some exalt Christ at the expense of emo- 
tion, by asking the question : '' Which — the Blesser 
or the blessing T^ But Christ is never really exalted 



THE EMOTIONS. 93 

at the expense of his gifts. If he is precious, so is 
all that he gives us, and the stream is not to be sep- 
arated from the fountain. To the query quoted, the 
only proper answer is : ** Give me both the Blesser 
and the blessing.'^ Christ, without salvation, is a 
** consuming fire.^^ But Christ, with salvation, is 
the necessity of every Christian life ; and feeling is 
bound up in the sheaf with Christ and salvation. 

All holy emotions involve a movement of the 
divine as well as the human. The sensibilities are 
exercised by the Holy Ghost. What is so often 
termed *' a blessing,'^ is not merely an inflow of the 
blessed Spirit, for he already fills the clean heart ; 
but he moves, like a gentle zephyr, on the surface 
of the affections, causing a pleasant emotion ; or, it 
may be, plows into the depths of the soul, causing 
emotion the most wonderful, because the most pro- 
found. 

Ten to one, the moment of decisive emotion is 
that of supreme power. The thrills of the divine 
life, with the human, penetrate the hearts of oth- 
ers ; and these, perchance, before inactive or full of 
sin, are made sensible to the truth and moved 
toward God. In other words : the man who is 
moved is the man who moves others. He acts 
because he is first acted upon. To act ''from prin- 
ciple'' is worthy, and grand; but to act from prin- 
ciple on fire is sublime. 



94 LESSONS IN HOLINESS. 

Spiritual sensibilities do not necessarily preclude 
the purely human sensibilities. Sometimes the 
majesty of Heaven and the heavenlies appears to 
keep all thought of time, surrounding, and natural 
or human affection away, and the soul dwells only 
with God, or moves only as the ambassador of God. 
But at other times, when dealing personally with 
men and things, the heart may be sensitive to every 
rude and unkind touch of sin. Indeed, there are 
not wanting occasions, w here purity stands among 
beasts of prey, that try to destroy it but are not able, 
though their cruel biow^s make the heart bleed with 
pain. 

Precisely how far sorrow at sorrowful things may 
Justly be permitted, is a deep lesson to learn. Some- 
times love is inexorable in its Christiy demand of 
sympathy for others, and bearing the burdens of 
our fellow-men. At others meddling would be a 
mistake. But this much can be said, that our tears 
may soon cease over those sorrows that can be 
neither ended nor mended. If othetjuen can be 
of use where w^e cannot, our sympathies may be 
turned into more useful channels. The sources of 
all our ow^n sorrows, with the sorrow^s themselves, 
must be laid on Jesus. Many of these wiU be taken 
away altogether ; but many others will be contin- 
ued. '^ Surely he hath born our griefs, and carried 
our sorrows. ^^ (Isa. hii. 4.) 



EMOTIONAL PHENOMENA. 95 

To understand our emotional nature is to master 
life, by avoiding many practical mistakes, reactions, 
and consequent temptations. 

EMOTIONAL PHENOMENA. 

Spiritual emotions are expressed like all others. 
Their channels are natural, rather than supernat- 
ural. A lack of thoughtfuiness regarding this truth 
has greatly hindered the work of salvation at many 
times and places. The multitude count it as a sin 
to appear spiritually moved, 'especially in some 
ways, and to any great degree. But, really, it may 
sometimes be sinful not to be so. 

If ordinary pleasures and pains be allowed to 
manifest themselves in the voice, and by various 
physical movements, there is no sound reason why 
purely spiritual pleasures and pains may not have 
the same privileges. The many attacks on these 
religious manifestations are really on religion itself. 
They are attempts to cramp it into frozen and un- 
yielding forms, that soon leave it empty and void. 

With the questions of counterfeit and disordered 
manifestations, it is not necessary here to grapple. 
There are other fields for their discussion. But it 
must be insisted on, that a regenerate heart, sancti- 
fied, and filled with God, shall not be choked by 
the stiff rules of decorum ; nor put down as out of 
order because, like Gideon^s ** cake of barley bread/' 



96 LESSONS IN HOLINESS. 

that * Humbled into the host of Midiau'^ (Judges 
vii. 13), it makes a disturbance in the world. ^* The 
Infinite One is master of his own tumults.'^ Holi- 
ness is a born disturber, in an age of sin. **For 
whether we be beside ourselves, it is to God ; or 
whether we be sober, it is for your cause. ^^ (2 Cor. 
V. 13.) 

SHOUTING. 

As shouting is a manifestation to which there is 
lasting opposition, it deserves special consideration. 

It is natural to shout. It is rational, proper, and 
profitable. Boys and girls shout at their play; 
they cannot help it. Men shout in the market- 
place ; their business demands it. The crowd shout 
when the orator grows eloquent ; for eloquence 
moves the soul. Sudden fear or joy makes people 
shout. The imperturbable and the dignified will 
become moved and startled sometimes. In fact, 
there is sense and philosophy in shouting, for its 
principle lies deep in the nature of man. 

Some say that shouting is merely the result of 
excitement. Albeit, a blessed excitement. But if 
by the term '* excitement " be meant an unbalanced 
state of mind, the statement is quite unguarded. 
The soul is poised. It may have little or no regard 
for surroundings, but it is full of earnestness and 
self-possession in its attitude toward God. There is 



EMOTIONAIi PHENOMENA. 97 

the excitement of fixed attention, but not of wild- 
ness of mind. 

Shouting is a law unto itself. It is an instinctive 
outburst of reverence and love. We shout because 
it is due to our adorable Redeemer, because it does 
us good and there is a blessing in it, and sometimes 
because we cannot help it. 

And herein, to the objector, lies the sin of shout- 
ing — its utter friendliness and warmth, its infor- 
mality and freedom with God. As if a man, a 
woman, a child, saved from the teeth of hell, may 
not feel wonderfully glad, and say so ! As if ^* the 
power of an endless life '^ were not worthy of the 
biggest shout that earth can give ! 

Look a moment at Pentecost. Here is a company 
of Spirit-baptized disciples. They sing, and exhort^ 
and tell their experiences, and laugh, and shout. 
The cold critic, outside of the joyous group, looks 
on with amazement, and then disdain. "Ah!^' 
says he, " they are fools, they are mad, they are 
drunk with new wine !^^ And from the stand-point 
of moral frigidity, the Arctic belt of ignorance, 
carelessness, and unbelief, who shall say that the 
critic is not right? And so, also, of many a mod- 
em scene of heaven-like glory. But it is worth 
something to become so free from earth and its 
deleterious influences, as to act perfectly natural in 
our most intimate relations with God. 
7 



98 LESSONS IN HOLINESS. 

But there is dignity in shouting. It is the open 
attitude of the soul toward its Lord. It occupies the 
supreme moment of consciousness, impressiveness 
and acknowledgment of God. It is born on the 
mountain-top of sublimity, stands out in glowing 
apostrophe, and lays its tribute of glory at the foot 
of the cross, and at the open door of heaven. 

Benjamin T. Roberts tells of a sister who moved 
to the West with her family. They nearly ex- 
hausted their earthly store in building a house, but 
when scarcely completed it was destroyed by fire. 
While it was burning, she sat over against it on a 
fence, and praised the Lord. A friend asked her 
how she could rejoice so when her house was burn- 
ing up. She replied, that she was rejoicing because 
her house could not burn up ! The saints will 
shout when the world is on fire ! 

Undoubtedly temperament has much to do with 
religious demonstration, but how much it is not 
always easy to determine. But those who lay all 
stress on this point are certainly at fault. Many do 
not shout who would, if under the mighty baptism 
ofthe Holy Ghost. 

The shouting of the hypocrite is an abomination 
to the Lord. But some sincere people make dem- 
onstrations from mere habit ; while others, having 
the spirit of praise, bring a gloom over the soul 
by suppressing it. As a rule, shout no louder and 



EMOTIONAL PHENOMENA. 99 

no longer than the Spirit is found to fill the voice. 
To do otherwise is likely to do harm somewhere. 

It is sometimes noticed that strong emotion sud- 
denly subsides, and then the form of praise changes 
also. At such time the breath or motion of the 
Spirit has spent itself, or the attention is diverted, or 
the nervous and magnetic mediums of power are 
measurably silenced. Again: by going into new 
company, all inclination to demonstration may sud- 
denly cease. This occurs from the change that has 
taken place in the spiritual conditions. The highest 
spiritual glow results from the highest union of all 
the spiritual and natural forces that are called into 
action. 

Shouting has very different effects on different 
occasions. If there is a very solemn feeling on au 
assembly, such a demonstration usually dissipates 
it. Under other circumstances it becomes a me- 
dium of conviction to the unsaved, the lukewarm, 
and the unsanctified. In a multitude of instances 
it brings light, and comfort, and joy, to the saints 
of the Most High. 

Let us not be afraid of the holy cry of triumph 
that goes up from saved hearts. We shall have a 
glorious shouting time if we get to glory, and it is 
better to begin the exercise on this side of the flood. 
^* Cry out and shout, thou inhabitant of Zion; for 
great is the Holy one of Israel in the midst of thee.'' 



100 IJESSONS IN HOLINESS. 



XVIIL—STILLNESS AND RECOLLECTION, 

tT times, the sanctified are brought into a state 
of wonderful quietness, self-possession, and 
recollection before the Lord. The mind is almost 
constantly engaged in divine things. Prayer is as 
easy as a breath, and natural like life. The presence 
of God is felt in the body and soul. There is what 
in a former generation was denominated ^^ burning 
love,^^ always, or nearly always, manifested in the 
heart. The surrounding spiritual atmosphere is 
dense, and presses, in loving embrace, on the whole 
being. That class of emotions that is inspired by 
the movements of nature and the rush of events, is 
but little realized, or has comparatively little power. 
This state does not always include a desire for 
solitude ; there is freedom and understanding in the 
conduct of business and necessary conversation ; but 
these over, the mind naturally glides^ back to its 
loved contemplations ; the words are few and well 
chosen ; what is done is well done, and quietly, as 
distinguished from the boisterous and spasmodic; 
and those who come into contact with the disciple 
who is thus filled and pressed with the Holy Spirit, 
usually in some way soon find out that he is a pecu- 



STILLNESS AND RECOLLECTION. 101 

liar man, and possesses a subtle and wonderful 
power. Indeed, his public religious exercises, even 
if moderate, are frequently accompanied with a 
mighty unction of the Holy One of Israel. 

This is a place where God is not only established 
and glorified in us, but we have a higher sense that 
we are in God. We are drawn in there, go in 
there. That is, we pass into God, in such a sense 
that all our surroundings beam with the divine glo- 
ry. Our unloosed sandals proclaim that even the 
ground we walk on is holy. The air is filled with a 
spiritual breath, that brings to the ear the sympho- 
nies of heaven, the smallest but most distinct whis- 
perings of love, and of the will of the Lord. 

This is not of necessity a region of ecstasy, though 
if the blessed Comforter surges through the sancti- 
fied chambers of the soul, it is well. But it is a 
place of glorious light, of calm reliance, of regal 
assurance, of inner silence and filial awe, and the 
embrace of the Beloved. Praise God forever ! 

This is the region of mighty power. It is the pre- 
eminent fitness for temptation, suffering, and labor. 
*' Here is the patience of the saints. ^^ Here we can 
comfort the mourner in Zion. Here timidity is but 
a passing shadow. Here there is superior discern- 
ment, and boldness in rebuking sin. And here, to 
us, the world is pure, for its corruption eludes the 
touch, and ** to the pure, all things are pure.^^ To 



102 LESSONS IN HOLINESS. 

eat is a psalm, and to drink, a sacrament of praise. 
Even if the emotional element drops down to a 
low degree, wonderful power is at hand. Then, if 
necessary, at a touch, lo! the dust of the street be- 
comes the gold of the sanctuary. Jehovah reigns ! 

But will this experience continue without abate- 
ment? As a mere emotion, it will change ; but as a 
spiritual state or condition of life, it is doubtless 
designed unceasingly to exist. There will be times 
of rest, when the motions of the divine life will be 
hardly discernible ; and there will be times of trial 
and conflict, when the purified soul is *' let down ^' 
to a comparative destitution, so that the cry of the 
Master may be imitated : '' My God, my God ! why 
hast thou forsaken me T^ Nevertheless, with fre- 
quent special blessings, and the growth in holiness 
that constant obedience implies, there is no necessity 
of descending to former grades of blessing. 

But it is highly proper that this state be as fully 
understood and guarded as convenient, so as to 
give no room, on one side, to doubt, and on the 
other to fanaticism. Accordingly, the following 
statements of Thomas C. Upham are introduced: 
** The doctrine of stillness or quietude of the desires 
and passions, does not necessarily exclude an occa- 
sional agitation arising from the instinctive part of 
our nature. The instincts are so constituted that 
they act, not by cool reason, but by an inexpressibly 



GRADES AND ADVANCEMENT. 103 

quick and agitated movement. Such agitation is 
entirely consistent with hoUness.^' It ^' is not in- 
consistent with feelings of displeasure, and even of 
anger ^^ — doubtless meaning the kind of anger that 
the Scripture commands. (Eph. iv. 26.) *^ There 
may be deep feeling — and there is, in reality, very 
• deep feeling — but it is so properly controlled by a 
sense of union with the will of God, that the result 
is complete simplicity and rest of soul. Just as it is 
in a piece of complicated machinery : if the wheels 
and other parts are out of order, or if there is much 
friction, the action of the machinery is perplexed, 
and is really weak, although there is exceeding 
great jarring and discordant noises ; but when the 
wheels are all in position, and there is no friction, 
the action may be one of tremendous power, and 
yet so easy and quiet as to be hardly perceptible. '' 



XIX.— GRADES AND ADVANCEMENT. 

llHE attainment of the fullness and enduement, 
f as described in the last section, is at least meas- 
urably the common heritage of the sanctified. In 
each, purity is complete and permanent, and the 



104 LESSONS IN HOLINESS. 

oflftce of the Spirit is permanent ; but the experience 
of many is, that the fullness of the unction is not so 
permanent as desired. There is a proper call among 
the truly sanctified for the richness of the divine 
power and glory, as an everlasting inheritance. 
Some obtain it, definitely and instantaneously, by 
prayer and faith ; and others would, if they followed 
the Lord by a more unbroken and painstaking obe- 
dience. 

Some speak of this work as *^ the third blessing.^' 
But this form of expression involves both error and 
confusion, because there are only two works of grace 
that are in nature saving — that of conversion and 
entire sanctification. 

Concerning a specific higher attainment, William 
Bramwell says : ''I have been for some months la- 
boring to attain to that point, for nothing for one 
moment to divert me from God. The Lord has 
given me this blessing. ^^ And again he says : ^'To 
he cleansed from sin is great indeed ; but to receive 
the inward glory, in its full influence^ this is sal- 
T'ation.'^ Asa Mahan says: " 'The Memoirs of the 
Scotch Worthies^ disclose three central facts in 
their spiritual history: [1.] Their conversion, fol- 
lowed by the common • forms of Christian expe- 
rience ; [2.] A subsequent heart-searching, breaking 
up of the fountains of the great deep of the soul, and 
^ renewal, in which they were filled with * the light 



GRADES AND ADVANCEMENT. 105 

of God ;^ [3.] And finally, forms of the divine life 
so new, and so far transcending anything before 
experienced, that they were utterly at loss in regard 
to the nature and character of their first conversion. 
It was after this renewal that they became the 
mighty men of God, who revolutionized that king- 
dom. It was no uncommon event then, for one, 
two, and sometimes as many as five hundred souls, 
to be converted under single discourses delivered by 
these men.^' Paul, in Eph. i. 7, writes to the con- 
verted ; in the thirteenth verse, we find that after- 
ward these were sanctified wholly, or ''sealed ;'^ but 
now he prays (iii. 16-19) that they "might be filled 
with aU the fullness of God.'^ 

There are grades of blessing that include grades 
of salvation ; there are others that do not. The 
grades of salvation, as already noticed, are only 
two ; but those of blessing are innumerable. Under 
an effusion of the Holy Ghost a sinner is converted, 
and under another he is wholly sanctified. What 
more can he ask in the line of positive salvation ? 
Nothing, surely. He is now saved from all sin, into 
the complete moral image of Jesus. Nothing in 
that direction remains to be done, by the mightiest 
outpouring of the Spirit. But there is everlasting 
room for new enlargements, new emotions, new 
unction, and new and denser power. These are re- 
quired, all along the pathway of the pure. We 






106 LESSONS IN HOLINESS. 

can not only have spiritual effusions of comfort, 
wisdom, and power, that are at an end with the 
occasions that call for their existence ; but also new 
blessings in succession, each one throwing us into a 
more torrid latitude than its immediate predecessor^ 
but which remains as a permanent property, long 
after the mere glory of its coming has subsided. 

Entire sanctification is a state ; but it is a state 
especially calculated for advancement. We do not 
long remain in the blessed experience without a 
step forward. We come to places where this is 
necessary, or actual condemnation is the result. 
These forward movements constitute growth in 
grace. If such growth be ever strictly gradual, it is 
not essential to be so determined; it is certainly 
largely by sudden movements, or epochs. 

It is an interesting inquiry, whether an advanced 
step in holiness may be lost without losing the 
blessing itself. It seems so. A lack of attention 
may result in an unintentionally wrong action ; but 
while sanctification is not thus lost, the thing done 
is no less truly a grievance to the Spirit ; and to 
grieve the Spirit causes some loss of his comforts. 

It is another important inquiry, whether entire 
sanctification can be lost, and not justification. A 
forbidden indulgence may be permitted to enter the 
desires, without an overt act of indulgence. But 
the permission itself is an act, and therefore a sin. 



THE MEANS OF GROWTH. 107 



XX.— THE MEANS OF GROWTH. 

MEN grow by the food they eat. This is no more 
true in nature than in grace. The admonition 
is, to *' grow in grace, and in the knowledge of our 
Lord and Savior Jesus Christ.'^ (2 Peter iii. 18.) 
Then we must know more of our Lord, in order that 
we way grow in grace. The truth of God, vitalized 
by the Holy Ghost, is food to the soul, and the sanc- 
tified thrive on it amazingly. 

Our spiritual capacity is measured by the truth 
of God that we hold. The degree of the love of 
Ood that is enjoyed, can be no greater than the 
knowledge of him already in possession. There 
can be less grace than knowledge, because the latter 
is not spiritually vitalized ; but there can be no 
more grace than knowledge, to responsible agents, 
because knowledge is the basis of receptivity. 

The sinner must know that Christ has power on 
earth to forgive sins, before he asks for the grace 
of forgiveness, and believes for it. The believer 
must know that there is a promise of cleansing and 
entire sanctification, before faith brings the glorious 
blessing. Jesus says, with a strong emphasis : ** Ye 
shall know the truth, and the truth shall make you 
free." (John viii. 32.) 



108 LESSONS IN HOLINESS. 

If the sanctified obtain more of God, it is because 
they know more of him. A common *' blessing, ^^ as 
it is termed, does not necessarily imply any real 
growth in grace. It may be a communication, a 
fellowship, merely ; precisely as the visit of a friend, 
though pleasant, and even valuable, does not imply 
that he supplies your larder or your purse. Fel- 
lowship is not growth, as we see in the fact that 
the former will end, but the latter remains as a per- 
manent endow^ment. A new truth, or truth now 
enlarged to the apprehension, and received in faith, 
brings additional grace. Then to grow in grace we 
must seek the truth as an avenue of grace. 

The ^' means of grace,'' properly so called, can be 
readily seen to include those means whereby the 
truth is given ; and those in which, by faith, it is 
utilized, and becomes a part of our personal consti- 
tution and is filled with God. Hearing and study, 
with appropriating faith, bring grace ; and the op- 
portunities of hearing, study, and faith, are the 
^^ means of grace '' to the sanctified soul. 

Hearing the gospel is necessary, because we thus 
get new truths, and new forms of truths, otherwise 
unaccessible. Beading is similar to hearing, and 
supplements it. But some hear or read only. They 
are the *' Lo, heres!'' and *' Lo, theres !'' eating like 
starved men, and digesting nothing. This is a very 
great error. Many truths, lucidly explained, are 



THE MEANS OF GROWTH. 109 

still nothing but shadows flitting in the pathway. 
They must be laid in the lap and studied, ere they 
are really our own. Meditation, also, is a lesser 
kind of study ; one by which the results of hearing 
and thought are parceled out and labeled, ready for 
use. The problems of grace must be studied and 
mastered, or little or no progress in growth can be 
made. We need some time set apart for the study 
of the gospel. Soul-health, as well as growth, so 
demands. ^' Study, to show thyself approved unto 
God.'' 

Then hearing and study are simply means to an 
end. Yet many make their holiness merely intel- 
lectual. All is theory, and nothing is realized and 
practiced. " Faith cometh by hearing, and hearing 
by the word of God.^^ The obedience of faith, to 
our old and established truths, is daily required, in a 
species of new consecration, lest we fall ; and so, alsOy 
we perish by the way, without a similar devote- 
ment to the results of new hearing and thought. 
Thus we almost outgrow our earlier sanctified 
lives,, by a broader faith, that leads to a narrower 
way; for growth in God^ s grace — a real enlarge- 
ment — narrows up the things of earth materially. 

As it is a refined intellectualism, breathing spir- 
itual death, that divorces hearing and study from 
the obedience that appropriates grace ; so it is noth- 
ing but a refined fanaticism that divorces the exer- 



110 LESSONS IN HOLINESS. 

cises of faith, and the leadmgs consequent thereon, 
from outward attention to preaching, and the study 
of God's word. We are not sufficient of ourselves, 
to the healthiest and largest growth, by prayer 
only. Moreover, as a rule, poor preaching, to a 
good listener, who lives above the dark clouds of 
prejudice, is much better than no preaching at all. 
It is of exceeding great importance, both to the 
growth of the sanctified, and their influence on the 
work, that they do not neglect the preaching that 
is merely somewhat displeasing to their views and 
feelings. There is a choice in preaching ; but it is 
an uncommon article that is good for nothing. 

The neglect of the means of grace often occasions 
a loss of grace already enjoyed. A purposed neg- 
lect is a sinful one. On the other hand, to charge 
ourselves with sin from an unpremeditated or un- 
avoidable neglect, is exceedingly mischievous. It 
is nothing else than a return to that state of legal 
bondage, from which the truly sanctified are clean 
escaped. 

A few thoughts more concerning the use of God's 
Word must be allowed. This book is neglected too 
much by many who profess holiness. It is God's 
bread, and as such, must be eaten freely. It should 
all be read, because "all scripture is profitable.'' Se- 
lect portions of it, suitable to the various conditions 
and circumstances of life, ought to be committed to 



THE MEANS OF GROWTH. Ill 

memory. It should also be carefully studied ; not 
only in texts and select portions, but sometimes a 
whole book by itself, and sometimes a subject, run- 
ning through the whole Bible, by itself. Thus may 
*' the man of God be perfect, thoroughly furnished 
unto all good works. '^ 

Holiness books and periodicals, prayer in the 
family, and in public and private, meetings for tes- 
timony, and occasional wayside gatherings, may 
well be mentioned as important means of light and 
growth. Christian biography is far more valuable 
than is generally conceded. Many a wayfarer has 
been strengthened, and incited to the diligence of 
faith, and greater usefulness, by reading the lives of 
the pure ; and especially, many have been led into 
the blessing of full salvation, through the perusal of 
the memoirs of such saints as Hester Ann Rogers, 
William Bramwell, William Carvosso, and John 
Smith. 

From the fact that teachers of holiness say so 
much about an instantaneous cleansing, and do not 
therefore find room to say so much about growth in 
grace, they are charged with neglect. We must 
proclaim the work of cleansing ; that surely is neg- 
lected. But it is also our duty to rescue from its 
false position the doctrine of growth. Many who 
started well in the experience of holiness, have lost 
it, through neglect of the means of grace. 



112 LESSONS IN HOLINESS. 



XXL— ''LED OF THE LORD." 

WES ; ''led of the Lord '^ There is such a thing, 
jK and many testify to it with joy. True, others 
ridicule the thought ; but expererience is a majority 
against ridicule. And the Scriptures plainly say: 
'* The steps of a good man are ordered of the Lord ;^' 
and, *' Whatsoever he doeth shall prosper.'^ (Psa. 
xxxvii. 23 ; i. 3.) Even the irreligious and the infi- 
del are sometimes led of the Lord, doing and work- 
ing his will, without being aware of it. The Holy 
Spirit operates on their minds, and leads them, in 
affections and choice. 

It is a most blessed doctrine, and very full of 
comfort ! Our hands are in the Divine Hand ; glory 
to our God forever ! On this very account, we will 
*' trust, and not be afraid.'^ Th^re is but one dan- 
ger : that we take our hands out of the Lord^s. 

Many who are sound in the general theory, are 
measurably mystified, and, therefore, are too often 
doubtful, in its practical application. It will, then, 
be very well to inquire with some particularity into 
the methods of God^s leadings, and of knowing his 
will concerning us, in the practical affairs of life. 
We want to see and feel the hand that leads us. 



LED OF THE LORD. 113 

LED INTO HIS WILL. 

Whoever is led of the Lord, is led according to 
the mind of the Lord, or into his will. And his 
will is neither double nor doubtful, nor subject to 
change or the interference of others. He always 
knows what is best, and always purposes what is 
best, for the sanctified. Indeed, this is a necessary 
corollary to their immediate divine relationship. 
We mean, that every single circumstance has an 
unchangeable divine will concerning it. But there 
are constant changes in his will that respect our 
changed and differing circumstances. God's mind 
or will concerning us is fitted like a die to our pres- 
ent necessities ; and with each change in the latter, 
however small, he changes his will toward us to 
meet the new exigency. We need wisdom, so as to 
take God's will, and be perfectly led of the Lord. 

WISDOM. 

In the first place, the Christian ought to be wise. 
He may be wise. James says : ** If any of you lack 
wisdom, let him ask of God, that giveth to all men 
liberally, and upbraideth not ; and it shall be given 
him.'' (James i. 5.) And Paul says: ^^Of him are 
ye in Christ Jesus, who of God is made unto us 
wisdom, and righteousness, and sanctification, and 
redemption." (1 Cor. i. 30.) This settles the mat- 
ter, beyond controversy. 
8 



114 LESSONS IN HOLINESS. 

In point of fact, some teachers of holiness, in 
treating of fallibility, admit too much. If Jesus be 
really and truly ^*made unto us wisdom'^ — wisdom 
of the heart — as he is *^sanctification;^^ and if for 
the asking he is even developed into the con- 
sciousness as such ; then let us say so, and be 
sure and claim our rights in the Lord. If we are 
actively and practically unwise, it is from lack of 
attention, asking, or faith, or, perhaps, all of these 
combined. The Lord Jesus wants no foolish disci- 
ples, when he has been *^made^^ — appointed, pre- 
pared — their wisdom. There is an inexhaustible 
storehouse in Christ, exactly suited to the wants of 
both giant human intellects and those next door to 
idiocy. *^An highway shall be there; and., the 
wayfaring men, though fools, shall not err therein. '^ 
(Isa. XXXV. 8.) Wise Ahithophel is wise in God, 
but outside of him he is only a blundering fool. And 
in God, the simpleton is made perfectly wise — 
altogether above the worldly-wise philosopher — be- 
cause the " foolishness of God,^' given to him freely, 
** is wiser than men ; and the weakness of God is 
stronger than men.^^ (1 Cor. i. 25.) Men may have 
a different standard from this, in judging of the 
wisdom of the saints ; but this is the measure of the 
avoirdupois of Heaven. 

But what is wisdom ? It is not intellect, nor is it 
knowledge ; and therefore unwisdom is not the lack 



LED OF THE LORD. 115 

of intellect, nor the lack of knowledge. In the 
heart, wisdom is piety — holiness. In the activities, 
it is the right use of knowledge. Herein we see how 
the simpleton may be wise, and the learned man 
foolish. To act wisely, before God, concerning 
either theories or facts — whether we know little or 
much of them — is simply, solely, from our stand- 
point of power, to act out that knowledge in our 
best possible manner. Remember, not necessarily 
in the best possible manner, but our best possible 
manner. In other words, wisdom is the accom- 
plishment of something perfectly pleasing to God, 
and also as perfectly pleasing in the very manner of 
its accomplishment. Had we greater power, less 
infirmities, more knowledge, then our present man- 
ner of accomplishing the object undertaken would 
be unsatisfactory to God ; it would be unwise ; but 
doing our present best, the Almighty accepts, and 
accounts us wise. On the other hand, under a less 
prepared state, a less perfect manner would be ac- 
counted wise ; if, indeed, the task had been given 
us to perform. 

Such is wisdom. And as such it is discovered to 
be within the reach of all. The sanctified life, 
especially, is designed to be a life of wisdom. The 
wise, or holy heart, calls for a *^ perpetual motion" 
of wisdom. This is compatible with ignorance con- 
cerning many things, and with many infirmities, 



116 LESSONS IN HOLINESS. 

but not with sinning, or disobedience. Wisdom 
does not prevent all mistakes ; that is, those grow- 
ing out of ignorance and infirmities. Yet, such 
actions being the best under the circumstances, 
in this sense they are not mistakes. Thus we 
often behold the paradox of a man wise in wrong 
doing ; and this is followed by another, that God is 
well pleased with it ! But we also behold the one 
who is wise in God avoiding a thousand mistakes, 
or doing a thousand things which no increase of 
power or after-knowledge could better. ** Act well 
your part,^^ says Alexander Pope; "here all the 
honor lies." 

WAITING ON GOD. 

The sinner is sometimes caught, and compelled 
to hear God ; but the sanctified is supposed to be in 
the attitude of the listener forever. His language 
is : ** My soul, wait thou only upon God ; for my 
expectation is from him." (Psa. Ixii. 5.) Paul, in 
a single utterance, fitly describes this attitude of the 
soul, as " looking unto Jesus." (Heb. xii. 2.) . 

Waiting on God is absolutely necessary, if we 
would always know his will, and be led therein. 
Indifference and carelessness, on our part, are both 
uncongenial to his loving heart ; and many things, 
in their very nature, must be left unsaid, without 
close attention ; for they depend materially on the 



LED OF THE LORD. 117 

divine and human attitudes, that call only for the 
*' still, small voice '^ of the Beloved. Love attends 
to the voice of Love. 

In waiting, there are involved seasons of special 
devotion. It is the gift of time. The sinner hurries 
on ; but the saint, with head uncovered and heart 
open, pauses to commune with his God, and to 
learn his holy will concerning him. He enters his 
closet, or makes a closet without walls — places his 
mind and heart in positions of expectancy — and tar- 
ries before the Lord. Man listens, while t*he King 
speaks. 

In waiting, there are also involved, as occasion 
requires, the moment^s pause, and questioning, and 
•reflection, on the threshold of each successive 
event. The hymnist beautifully terms it, *^ the up- 
ward glancing of the eye.^' *^Lord, speak; thy 
servant heareth.^' 

Again : in waiting, there is often nothing but a 
repose of the heart on God, because the mind is 
almost in complete repose. Or, it is the same re- 
pose of the heart, made sublime by it mainte- 
nance in the whirl of mental activity, and, perhaps, 
the whir and rebellion of the outer world. 

Some wait on the Lord with their minds already 
made up. They are not looking for a divine cross- 
purpose, but a divine seal. Such persons will 
almost assuredly go astray. No one is fit to be led, 



118 LESSONS IN HOLINESS. 

until all his desires, and indispositions, are placed 
on an even balance, where they can be weighted 
down either .way by a touch of the finger of God. 
The sanctified does not then necessarily come into 
a state of indifference, but into one of special and 
utter consecration. He does not merely submit his 
plans and desires, but gladly, joyfully submits them. 
Many tremble, and flounder, as they stand at the 
forks of the road, not knowing which way to go, 
and make piteous appeals to their brethren and 
friends for prayers and counsels, and look with 
many prayers themselves ; who would very soon 
come to a satisfactory conclusion, were they joyfully 
abandoned to the will of God, whether that will 
should be found to run into or across their natural 
desires. Many make lamentable mistakes — such as 
time, and effort, and loss only, can remedy. 

If truly sanctified to God, one may occasionally 
lack in an immediate — that is, recollected and 
careful — submission of his plans to God. A broth- 
er, loved as an evangelist, once frankly admitted 
that he went to a certain camp-meeting without 
an order, but from desire, and only found out his 
mistake after arriving on the ground. The lesson 
learned was a hard but profitable one. 

In many lines of activity, w^e readily conclude as 
to what is duty, by the application of principles in 
which we are already perfectly established. 



LED OF THE LORD. , 119 

THE AGENCIES OF GOD'S LEADINGS. 

There are several ways by which God reaches 
and leads his chosen ones. They are four in num- 
ber : Reason, Providence, the Written Word, and 
the Holy Spirit. One, or two, or three, or all four 
of these, may be employed in the same instance of 
leading. They will readily be classified into the 
Direct and the Indirect. The Holy Spirit, being- 
personal, and as such reaching the heart and con- 
sciousness of men as persons, is a direct agent 
in thus reaching them. Reason, Providence, and 
the Written Word, are indirect divine agencies; 
for, though of divine origin, neither one of them is 
itself divine. The indirect agencies must all be 
vivified in the heart by the Holy Spirit, or, in 
many instances, they will not be rightly understood. 
Providence and the sayings of The Book sometimes 
may reach the human mind, to speak purely as 
law, without the direct or personal touch of the 
Spirit on the heart. This is often so with the sin- 
ner, but less often with the saint. If the Spirit 
cannot just now reach a heart, yet a forbidding 
Providence is just now loud and omnipotent in 
giving direction to the conduct. 

REASON. 

Some religionists are inclined to reject reason as a 
controlling factor ; and others, a greater number, to 



120 LESSONS IN HOLINESS. 

neglect it. We might as well reject or neglect the 
light of the sun. It were strange, indeed, if reason 
were left out of character and out of use in God^s 
leadership, when it is an essential of humanity. 
Many problems must be examined with care, and 
settled by a rational conclusion. If God does not 
reason, he is reasonable ; if man does not reason, he 
will often be unreasonable, and act the fool. 

But not everything by far is subject to human rea- 
son. Many things are immeasurably above it. 
We must therefore avoid an unreasonable reliance 
on it ; and this is the rock that destroys the mere 
philosopher and the infidel. We must also steer 
clear of the quicksands of fanaticism, in following 
every passing impression, '^without rhyme or rea- 
son. ^^ 

PROVIDENCE. 

Providence is the divine movement and superin- 
tendence among men. We are in daily attendance 
on it, whether we so desire or not. Earing time 
and harvest, heat and cold, and the changing affairs 
of states, neighborhoods, and families, are provi- 
dential potencies, that w^e do not pretend to ignore, 
bringing about important results. 

Everybody admits of a general Providence. It is 
simply the movement of God through the ordinary 
channels of those laws which govern material sub- 



LED OF THE LORD. 121 

stances. But a special Providence is a very differ- 
ent thing. It is a movement quite outside of the 
circle of the laws just mentioned. It is purely the 
operation of God's mind among us, either above or 
contrary to these laws. That is, a special Provi- 
dence is either beyond general Providence, or, at the 
point of operation, it is a suspension of it. To illus- 
trate : A man's body, left alone, is subject to the 
law of gravity ; yet, by the operation of his mind, 
his will, he constantly moves it, directly contrary to 
the law of gravity. So God operates on physical 
substances, moving them contrary to the law of 
gravity, or other of bis natural laws. He also oper- 
ates on mind, beside or beyond the ordinary laws of 
physics. All this is special Providence ; and special 
Providence is always, in a sense, miraculous. 

George D. Watson, speaking of the sanctifying 
baptism, says : *' A regenerated man may believe 
in special Providence ; but the Holy Ghost takes 
the facts of special Providence, and reduces them, 
in his burning crucible, into a glorious conscious- 
ness." 

The whole doctrine of communion with God, and 
much of his care over us, and our service to him, is 
founded on the specialties of his Providence. With 
others, we observe and are largely governed by 
general Providence ; but we see the operation and 
care of God in a thousand changes and interposi- 



122 LESSONS IN HOLINESS. 

tions, that are unexplained upon any other theory 
than that of a constant succession of special Prov- 
idences. We feel, know, and realize God^s special 
Providence. ^'Are not two sparrows sold for a 
farthing? and one of them shall not fall on the 
ground without your Father. ^^ (Matt. x. 29.) 

We cannot always rightly know duty without 
distinguishing between general and special Prov- 
idence. An obstacle of general Providence may be 
sometimes overcome by special interposition, in an- 
swer to prayer or otherwise. A forbidding Provi- 
dence is not a certain sign that a plan is wrong ; 
nor is a favoring Providence a certain sign that a 
plan is right. We may only know of these things 
by spiritual leadings, or divine tokens. Our own 
will and sight are insufficient to determine them. 
An evangelist, getting the true light on his soul, is 
able to determine whether to leave his family in 
comparative need to labor for souls, or to remain at 
home, and supply their wants by the labors of his 
own hands. He who is entirely spiritual, easily 
falls into the way of discovering the designs of 
Providence concerning him. Some things he never 
disturbs, but always follows ; while others, by 
prayer and meditation, are found to be only trials, 
intended to be overcome through his faith. 

A word concerning sortilege, or the casting of 
lots. The determination of a question by this 



liED OF THE LORD. 123 

mode is, substantially, by a resort to Providence. 
<* The lot is cast into the lap; but the whole dispos- 
ing thereof is of the Lord.'^ (Pro v. xvi. 33.) This 
method appears to have been of frequent use in Old 
Testament times. It was, in reaUty, a refined 
specie of ^' ordeal.'^ That it was then sometimes 
allowable, is discoverable from the proof-text above 
quoted. That it is now sometimes allowable, is 
discoverable by the apostolic example, in choosing 
two proper witnesses of our Lord^s life, labors, and 
resurrection, and casting lots to see which of them 
should be the successor of Judas in the apostleship. 

In cases of equal but indivisible right, the casting 
of lots is sometimes of service, because it throws 
their determination wholly beyond human feeling, 
judgment, and control. Sometimes personal duty 
is determined in this way, when every other avenue 
of light is shut up ; but strong faith is required, or 
the result will not be satisfactory. A text for a 
sermon has been chosen, with blessed results, by 
taking the first one observed, on opening the Bible. 
Doubtless there have been many instances of this 
kind. And many a word of comfort and practical 
direction has come to needy souls, by the divine 
fire that burst out of a scripture that was found in 
a similar way. 

Nevertheless, sortilege is hardly designed to be 
general. It is more for extreme than for ordinary 



124 LESSONS IN HOL.INESS. 

cases. It would be puerile, and even fanatical, to 
submit those ordinary questions to the decision of 
the lot, that are amenable to well-known truth or 
the operations of ordinary sense. In common 
things God more usually leads by common means. 

THE WRITTEN WORD. 

The Bible is the word of God. Those engaged in 
the holiness movement have almost invariably in- 
sisted on a close adherence to this Magna Charta of 
holiness; and this is a very happy circumstance. 
It has kept the work mostly out of the maelstrom of 
grossness and fanaticism into which it otherwise 
would have been drawn. 

The Bible is an immense factor in holy leadings. 
It is not greater than the Spirit, but it is the very 
mind of the Spirit. He is greater than all ; but he 
has carefully given us every general principle of 
duty and government in the Written Word. We 
still have inspiration ; but from the above it follows, 
that no item of inspiration will or can J)e opposed 
to the Word, or even supersede it. "Thy Word, ^' 
says the singer of old, '' is a lamp unto my feet, and a 
light unto my path. ^^ (Psa. cxix. 105.) To turn 
from the Oracles of God to ourselves, or to look for 
a new body of truth, is practical infidelity. 

We need no new truths ; but we need the old ones 
brought out, made new to us, and practical. New 



LED OF THE LORD. 125 

facts are constantly coming into existence ; but no 
truth will ever again be born. Every dawning fact 
oi our personal lives nrust be chained to the chariot 
of everlasting principle, whose wheels are the Word 
of God. ''All Scripture is given by inspiration of 
God ; and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness ; that 
the man of God^^ — right here in this world — '' may 
be perfect, thoroughly furnished unto all good 
works." (2 Tim. iii. 16, 17.) 

THE HOLY SPIRIT. 

The sanctified are led of the Holy Spirit. Blessed 
thought! twice-blessed experience! ''Howbeit," 
says Christ, '' when he, the Spirit of truth, is come, 
he will lead you into all truth. '^ (John xvi. 13.) 

Although there is no new Bible to be given, yet 
inspiration has not ceased. Paul represents him- 
self as praying for certain brethren : that God ''may 
give unto you the Spirit of wisdom and revelation, 
in the knowledge of him'' — Christ — "the eyes of 
your understanding being enlightened,'' etc. (Eph. 
i. 17-19.) The Holy Spirit illuminates and directs 
the powers of Reason ; and he illuminates and ex- 
plains both the Providence and the Written Word 
of God. We may say to the Lord, when the light of 
Reason fails : " Take my mind, and so strengthen 
and direct it, so help me to reason, that I shall 



126 LESSONS IN HOLINESS. 

come to a right understanding, and know thy will/' 
And believing, lo ! it is done ; we reach a satisfac- 
tory conclusion in the case before us. The process is 
something the same concerning dark providences 
and knotty scriptures. In some cases, however, the 
light eventually received will not be complete, from 
lack of knowledge of necessary historical facts. 

The Spirit inspires God's Word anew ; or we may 
say, he inspires our hearts anew to receive it. A 
concentrated light from heaven falls on the truth 
and on the heart together, and the precept or prom- 
ise becomes our own. Looking at it, it glows and 
dances with a regal brightness. Previously it may 
have been very dark, and it was almost indiffer- 
ently passed by ; and even subsequently it may re- 
lapse into a region of shade, and only leave a faijtt 
outline of its glory to be cherished in the memory ; 
but now— just now, while it, and the heart, and the 
blessed Holy Ghost make a perfectly straight line 
together — it shines with the power of God like a 
Summer noon-day sun. Praise the Ijprd ! More- 
over, the words of another person, freighted with 
n divine truth, or perhaps some sentiment in a holy 
song, may be suddenly illuminated and fastened on 
the heart by a breathing chain of the Holy Ghost. 

1. The Spirit speaks to Men. To deny him this 
power and prerogative is to deny his proper divin- 
ity. He is God ; he can speak, and must speak. 



LED OF THE LORD. 127 

He is a person, and not an '' influence ;'' and why 
should he not, as such, speak directly to our souls ? 
We read: ^^ The Spirit saith unto Philip, Go near 
and join thyself to this chariot.'^ (Acts viii. 29.) 
Then he may also speak to us to-day — sanctified 
alike with the early evangelist. 

The Spirit speaks with a voice, and with words. 
He not only speaks mediately, but immediately, to 
the understanding. It matters not what his voice 
is, whether modulated in material sound, or as a 
purely spiritual thing ; some may think it one, and 
some may consider it the other ; but it is properly a 
voice, and so recognized by him who hears. Some- 
times his words are low and soft like a hallowed 
melody, and sometimes they are loud and startling, 
as if to awaken the dead. Happy are we, when we 
not only listen, but obey. Let us keep our ears 
always open to the Spirit^s voice. 

The Spirit speaks of duty and gospel privilege. 
He speaks words of comfort, for he is The Comforter. 
He speaks of things that are to be. He speaks of 
Jesus. He speaks of our adoption, and also of our 
entire sanctification. ^^Howbeit, when he, the 
Spirit of Truth, is come '^ — and he is come, to every 
Pentecostal heart — ^^he will guide you into all 
truth ; for he shall not speak of himself, but what- 
soever he shall hear, that shall he speak ; and he 
will show you things to come.^^ (John xvi. 13.) 



128 LESSONS IN HOLINESS. 

2. The Spirit impresses Men. This, rather than 
speech, appears to be his specialty. It is his ordi- 
nary method of approach. When he speaks, we 
learn his will by hearing ; but when he impresses 
us, it is by feeling, or immediate contact. It is the 
impress or contact of the Holy Spirit, that opens 
the heart to receive the Providence and Word of 
God, and the divine testimony received through the 
lips of our fellow-men. 

When the Spirit speaks to a man, the heart is 
reached through the intellect, the understanding. 
But when the Spirit impresses a man, the process 
is reversed, and the mind is reached through the 
heart. In the former case— that of speech— the 
heart makes the final record. But in the latter 
(jase— that of an impression— the mind makes the 
final record. In both cases, the wiU of God is man- 
ifested to the mind and the alfectional nature, and 
is developed into the consciousness. 

An impression by the Holy Spirit may appear to 
be either on or in the heart. That is, it the former, 
it may seem more like the pressure of a foreign 
body, and we move or act by being lifted or carried 
along, while our own affections are but moderately 
stirred. We perceive the will of God, and very 
gladly yield everything in that direction, but see 
and feel the reasons for it only slightly, or not at aU. 
But when the Spirit gives a more decidedly inward 



LED OF THE LORD. 129 

impression, he is so mingled up in it with our own 
spiritual nature, that the impulse becomes as de- 
cidedly human as it is divine. We must then 
move because inwardly stirred and pressed forward 
ourselves. ^'The love of Christ constraineth us.'' 
(2Cor. V. 14.) 

CAUTIONARY CONSIDERATIONS. 

It is true that there are false and even wicked 
impressions made on the hearts of the sanctified. 
There are other spirits than God's Spirit, that seek 
whom they may devour. And the best of coin is 
sure to be counterfeited ; and as sure as there are 
miserable imitations of the specific work of both 
the Father and the Son, so may we look for many 
and grievous imitations of the glorious work of the 
Holy Ghost. 

But shall we, therefore, leave spiritual religion and 
go back to a dead show ? Shall we forsake sanc- 
tification and the doctrines of the Spirit, because of 
the dangers of error and fanaticism ? Nay, verily. • 
There is no necessity for any great error or great 
alarm, if we look closely to Jesus, and learn of him. 
He is our wisdom. But the following notes may be 
of service in our prayerful researches ; 

1. Keep clear in the Experience of Holiness, If 
otherwise, the greater the danger. And because 
otherwise, many go back and mix up with worldly 
9 



130 LESSONS IN HOLINESS. 

spirits, and in worldly employments and enjoy- 
ments. The fullness of the blessing is, indeed, the 
life of discernment and the grand safeguard against 
false leadings. Then we are prepared to know the 
Spirit^s touch and voice. There is a kind of brack- 
ishness about the waters of an evil impression that 
is easily detected, on application, by the human 
spirit that drinks to the fill from the well of life. 

2. Lean not to your own Understanding. He, 
who is lifted up by what he knows, is in no condi- 
tion to be taught. And here lies one of the rankest 
elements of fanaticism. It has been well declared, 
in substance, that a fanatic is one who is conse- 
crated to his own will, when he thinks he is con- 
secrated to the will of God. His own imagination 
is his law, heated though it be ; and his own will is 
his god. The self-willed are forever going astray. 
Lean thou on the Lord Jesus. 

3. Take all Advices and Opinions to the Lord, 
If one be very holy, he is sometimes mistaken 
concerning the duty of another. We must not be 
consecrated to each other, but to God ; and divine 
orders, coming through men, are always counter- 
signed and sealed by the Holy Spirit. All human 
leadership is secondary and instrumental only ; or 
else it is tyranny or favoritism with the leader, or 
slavishness or idolatry with the one led. Preachers 
^nd teachers are necessary ; but we must be so free 



liED OF THE LORD. 131 

from them and in the Spirit as to know the sources 
of their words and exhortations. 

4. Lay aside JPrejudice, and be not blindly bound 
up m your own Schemes. For instance, be prepared 
to receive light from others beside holiness people. 
And remember that there are many good things 
a little outside of this special movement. Other- 
erwise your necessary faith may be lacking in the 
saving of a soul that bows at another altar. 

5. Many Impressions are purely PhysicaL A 
mere sensation may possibly be taken for an im- 
pression from the Spirit, without particular care ; 
or a nervous prostration for the loss of the Spirit. 

6. A ^^ blessing ^^ is not necessarily a Leading of 
the Spirit, It is a token of approval, but may not 
be a token of duty. Not every sentiment of a 
sermon is correct because the speaker or hearer is 
blessed every moment during its delivery. We re- 
naark once more that hearts are often in advance 
bf opinions. Moreover, a true voice or impression 
from God may be taken for more than there is in it. 
Faith for a revival may be conditioned on our faith- 
fulness, and we stand aside at the first test. 

7. ** The Holy Spirit never can go against the 
universal Intuitions of Right J^'^ These intuitions 
are from him, and therefore he will not displace 
them. Such being the case, those professed lead- 
ings that call for violence to persons or property, 



132 ' LESSONS IN HOLINESS. 

are manifestly evil, and from an evil source. An 
understanding of this might have i3revented many 
a religious frenzy, and even the taking of precious 
lives, permitted or done in the name of the Holy 
Ghost. 

8. Voices and Impressions must be carried to the 
Lord, Unless we do this, we may be practically, 
though unintentionally, disobedient, and thereby 
the tender Spirit be grieved, and power withdrawn. 
There is always time allowed for the sifting of an 
impression before action is necessary. The court of 
inquiry is called, the examination made, the deci- 
sion rendered, and judgment entered, all perhaps in 
the space of a second of time ! A large amount of 
this kind of legal business is constantly transacted ; 
nor is it necessarily full of mistakes. Where more 
time is allowed, the proceedings, of course, may be 
slower and more deliberate. 

9. JReasoUj Providence^ and the Written Word. 
It is only necessary, in the present connection, to 
barely allude to the necessity of a proper attention 
to these factors — already discussed— in arriving at 
just conclusions concerning the spiritual forces by 
which our lives are surrounded, and the leadings of 
the Holy Spirit. 

A fitting close to the present examination will be 
found in the words of John A. Lansing, in *^ The 
Holy Ones.'^ He says : *^ Who hear, then? Only 



LED OF THE LORD. 133. 

■one class, and that class is made up of all tribes and 
tongues. God quickeneth whom he will. There is 
no hearing without it ; and this quickening of the 
living God cometh only by the ever-moving Spirit. 
It is those who are moved by this flowing life that 
have ears to hear. The measure of that flow is the 
measure of the quickness of our apprehension.^' 
Again: ** But do not men think they hear the 
voice of God when they hear some other voice? 
AVhat then ? When the trumpet gives an uncer- 
tain sound, there is no girding for the battle. But 
who shall tell me when it is sure? The Spirit, for 
he shall guide into all truth. Am I not liable to be 
deceived by Satan ? Satan is not able to deceive 
Godo Flee to your God.^' And again : ^' The Lord 
Jesus ever had and has a voice of his own. Men 
tcould hear it, and answer it, and know it. ^ My 
sheep hear my voice.' Much is said as to how we 
shall know his voice ; and many timid souls stand 
waiting, querying- as to how they shall distinguish 
it from other voices. Nowhere are we told how. 
We are told that they know, and God cannot lie. 
There is but one voice for the sheep. It is not our 
part to ask how. The child knows the voice of its 
mother. You know the voice of your loved ones. 
Cannot God make us know? Is not that his 
part?" Surely, it is. And we must surely trust 
him to perform it. 



134 LESSONS IN HOLINESS. 



XXIL— FELLOWSHIP. 

|J\|ELLOWSHIP is the touch and mingling of 
j^^ hearts that are ahke. Not necessarily alike in 
every particular, but alike in quality at the point of 
contact. Not their twain existence lost into one 
life and consciousness, but reciprocal, loving the 
same object, and each other. It is not one, but 
a result of oneness. There is perfect oneness of 
spirit, that often results in most perfect fellowship. 
There are degrees of oneness, and degrees of fellow- 
ship. There are often physical and mental like- 
nesses that cause some degree of heart- fellowship ;. 
and there are the privileges of consanguinity and 
nationality, and the accidents of class, language^ 
education, and association, that bring about a like 
result. But the golden fellowship is the direct 
union of hearts that are washed from all sin, and 
filled with the love of Jesus. The lesser causes 
often bring about and enhance the greater one, but 
they cannot eclipse it nor take its place. They are 
earthly, and therefore transient ; but this is heaven- 
born and heavenly, and therefore eternal. One 
kind may or may not be pure ; the other is as holy 
as an angePs thoughts. 



FELLOWSHIP. 135 

But holy fellowship is not born merely of human 
adaptation, nor of earth^s time and occasion. Its 
deepest foundation-stone is laid in the character 
and pleasure of God. The Holy One is social and 
communicative in his very nature; therefore he 
has made himself the head of a social compact, that 
covers in its ample folds the purity of the eternal 
ages. He wills our fellowships. He takes part in 
them. 

Fellowship with God is fundamental to the Chris- 
tian life. It is especially so to the sanctified life. 
Love is the God-life ; and love moves directly on its 
object ; and fellowship is the inner movement, the 
entwining of love. Hence God must commune 
with us, and we must commune with him. The 
Infinite Heart makes merry with the saved ; and 
our hearts are merry and glorious in fellowship 
with the Infinite Heart. Hallelujah ! 

If you cannot work, you can commune. If you 
are not called to suflTer, your heart can be held like 
a soft-tuned instrument, ready to be swept by the 
fingers of God ! Know you not that communion 
with him is the highest object of existence? Not 
doing, but fellowship. 

Some seek happiness in the gifts of God, rather 
than in him. Thej^ love the gifts more than the 
Giver. But others wisely seek happiness in the 
will of God, in God himself; and yet, with him. 



136 LESSONS IN HOLINESS. 

they joyfully receive his gifts. His gifts are worthy 
of a God of love. Says Penrose Chapman : '' O 
brethren beloved of your Lord and us! spread a 
table for your King, sometimes, where he may come 
and feast in gladness with you, undisturbed by a 
single one of your cares, or by a petition asked. It 
is so impolite to ask a prince to a feast, and then 
begin to beg ! Try an hour of joy with Jesus, 
and be assured, your heart's desire will be always 
fulfilled ere the feast is over.'^ *' Truly our fel- 
lowship is with the Father, and with his Son Jesus 
Christ.'' (1 John i. 3.) 

It is the divine will that we have fellowship with 
each other. It is also a glorious economy of earth^s 
opportunities. It flows from the divine fellowship, 
and flows back into it, so that God is all in all. 
*^ If we walk in the light as he is in the light we 
have fellowship one with another." (1 John i. 7.) 

Fellowship is the blazing up of our loves into the 
same flame. It is love in motion. .There is won- 
derful enjoyment in it. We edify and encourage 
each other by mutual counsels and faith. Our 
hearts touch each other, embrace each other, run 
Into each other. And God blesses us together. 
The same revelation, to several minds and hearts, 
at the same moment, is peculiarly affecting and in- 
spiring. Of the olden time, it was said : ''They that 
feared the Lord spake often one to another ; and the 



FELLOWSHIP. 137 

Xiord hearkened, and heard it.^' (Mai. iii. 16.) And 
thus it continues to the present day. '' Behold, 
how good and how pleasant it is for brethren to 
dwell together in unity ; . . for there the Lord com- 
manded the blessing, even life forever more.^' 
(Psa. cxxxiii.) 

A great truth, that nearly all of the sanctified 
have known something of in experience, if not the- 
oretically, is presented in the following extracts 
from the ''Autobiography" of Madame Guyon : 
^* The Lord gradually taught me that there was an- 
other manner of conversing among souls wholly 
his, than by speech. . . I gradually perceived, when 
Father LaCombe entered, that I could speak no 
more ; and that there was formed in my soul the 
same kind of silence toward him, as was found in it . 
In regard to God. I comprehended that God was 
willing to show me that men might in this life learn 
the language of angels. I was gradually reduced to 
speak to him only in silence. It was then that we 
understood each other in God, after a manner un- 
utterable and all divine. Our hearts spoke to each 
other, communicating a grace which no words can 
express. . . It was given me to communicate this 
way to other good souls, but with this difference, 
that I did nothing but communicate to them ; . . I 
received nothing from them ; whereas, with Father 
LaCombe there was a flow and return of communi- 



138 LESSONS IN HOLINESS. 

cation of grace, which he received from me, and I 
from him, in the greatest purity.^' 

INCENTIVES AND GUARDS. 

1. Fellowship is not of the dry land, but of the 
water. It dwells in an ocean of love. Therefore,, 
as a special promotive, live with Jesus in the great 
ocean of heavenly affection. Be sure that the ice 
of sin is all out of your own heart. There are so 
many who profess religion — that is, profess love — 
but have social love, and that is all ; or they are so 
stately and forbidding, and chilling to the air, like 
unlaunched icebergs of the north ! And there are 
so many others, who give back a little touch of 
real Christian love, in answer to some warm ad- 
vance; but in a little time we are compelled to 
shudder, as we come in contact with the ice of 
Adam ! And if our own hearts are not cleansed, 
somebody will feel the ice in them, too, though we 
endeavor to keep it covered ! 

2. Fellowship often calls for a preliminary en- 
deavor. The love-element, though essentially spon- 
taneous, must have legs to walk on. The mind 
may be otherwise engaged, the body unfit, the sur- 
roundings incomplete ; and there may be prejudices 
to overcome, or an entire unacquaintance of hearts, 
really kindred like those of heaven ; so something 
must be done before anything can be felt. Do not 



FELLOWSHIP. 13^ 

be afraid to break over some of the conventional 
fences of society, to reach the commerce of purity. 

3. Get to the congregation of hearts — the place 
appointed for mingling. It may be a mere way- 
side gathering ; but there is honey there. Speak to 
that brother as he passes ; he will probably send you 
back a gleam of holy sunshine. Put a beneficent 
** hallelujah^' or two into that letter; it will bo 
heard, and may be echoed back agaim. Hearken ! 
listen ! some are big talkers, but poor listeners ; you 
must remember that fellowship is a treaty of reci- 
procity, and your brother probably will offer bread 
to you, if you are polite enough to let him. Go to 
the prayer-meeting, carrying your furnace along •,, 
it is written, *^ Give, and it shall be given unto you.''' 
Go to the holiness meeting ; there is both bread and 
honey there — or ought to be, surely. Go to the 
Supper of the Lord ; many a powerful blessing is 
poured on the holy company there. 

4. Prejudice is a great hinderance to fellowship. 
Sometimes it is sinful, but sometimes it is only the 
effect of a mistake. We must not judge hastily nor 
harshly, and must leave plentiful room for correc- 
tion of judgment. If possibly a brother is wrong, 
that must not destroy or hide the affection of our 
approaches, until the matter is settled. There is 
utterly a lack at this point, sometimes ; a coldness 
of behavior that is unbecoming holiness, or even 



140 LESSONS IN HOLINESS. 

worldly politeness. The baleful effect of sinful pre- 
judice is seen in the following incident, that has too 
many counterparts, in these times : A brother was 
connected in some religious services with a certain 
minister. Having a lively faith, his exercises were 
pleasant and acceptable to the minister, and they 
associated on the plane of a common brotherhood. 
Subsequently the clerical member of the partner- 
ship discovered that the other member was one of 
the holiness people. Presto, change ! the ' ' cold 
shoulder '^ was immediately turned toward him, 
who before was a brother beloved. 

5. Unnecessary sharpness and flattery are anti- 
podes. They are both mischievous to fellowship, 
but which is the worst is uncertain. There is a 
** touchiness" at little things that is anti-holiness ; 
reproof, when a word of instruction only is necessa- 
ry ; and vinegar in necessary reproof, that is out of 
place on the tongue of the sanctified. Physical 
disorders have much to do with mere manner ; but 
diseased nerves can be subjected to the Holy Ghost. 
Some are forever criticising men and things ; they 
are hypercritical. Thus they grieve the Spirit, and 
grieve others, and spoil the sweetness of fellowship. 
A word of commendation is sometimes proper and 
lielpful in the Lord ; but flattery is a bait to pride, 
and disgusting to the truly sanctified. God is much 
displeased with it. Holiness people, beware ! 



FELLOWSHIP. 141 

6. True politeness is an adjunct of holiness. 
While some foolishly glory in their roughness, the 
example of the condescending Jesus calls us to the 
habit of courtesy — a kind manner to young and old, 
to servant, magistrate and minister, to friend and 
foe, to saint and sinner. '^ In honor, preferring one 
another," is the divine rule of precedence among 
the brethren. To live in each other's presence gives 
danger to a carelessness of manner, and that, in 
turn, to loss of confidence and fellowship. We can- 
not well ^'exhort one another daily, while it is 
called to-day, '^ unless we possess the true refine- 
ment, that makes for itself a courteous expression. 
Courtesy is a fair offset to any little unpleasantness, 
and renews and promotes confidence. We must 
be humble and simple enough to ask ]pardon of 
others for our little errors. Paul has it : '' Endea- 
voring to keep the unity of the Spirit in the bond 
of peace." (Eph. iv. 3.) 

7. The tongue is an old oflfender against fellow- 
ship. It 'Ms a fire, a world of iniquity." (See the 
discourse of James, Epistle, chap. iii. ) We may as 
well lay hands violently on our brother as to lay 
tongue violently on him. The tongue must be kept 
in God's great washing-place for filthy things — the 
** fountain opened to the house of David, and to the 
inhabitants of Jerusalem, for sin and for unclean- 
ness.^' (Zech. xiii. 1.) But some one says : '* I 



142 LESSONS IN HOLINESS. 

tell nothing but the truth !'^ But an evil tongue is 
not necessarily a lying tongue. An evil tongue is 
one that *' taketh up a reproach against his neigh- 
bor. ^^ (Psa. XV. 3.) Evil speaking is an unneces- 
sary repetition of the fault of another. Faults may 
be repeated only and strictly as a necessity of the 
<?ause of truth and purity — a real necessity, and not 
the mere pleasure of speaker or hearer. Gossiping 
and tattling is not only in general harmful, but that 
of the religious order especially so. Beligious tattle 
is not spiritual fellowship, but destroys it, immedi- 
ately and remotely. It is many times refreshing to 
hear holiness news ; but the tattler is a busy-lazy- 
body, without rhyme, reason, or holiness. The 
elect of the Lord must keep saved from tongue- 
faults and heart-faults together ! 

8. Differences of opinion are to be avoided, as far 
-as practicable, even among the sanctified, lest they 
finally destroy confidence and fellowship. Where 
differences anything like serious exist, they require 
forbearance, and effort looking to settlement, on 
the basis laid down by our Lord. He directs us 
as follows : *' If thou bring thy gift to the altar, and 
there rememberest that thy brother hath ought 
against thee, leave there thy gift before the altar, 
and go thy way ; first be reconciled to thy brother, 
and then come and offer thy gift.'^ (Matt. v. 23, 24.) 
And again he says : ^^ Moreover, if thy brother shall 



FELLOWSHIP. 143 

trespass against thee, go and tell him his fault be- 
tween thee and him alone ; if he shall hear thee, 
thou hast gained thy brother ; but if he will not 
hear thee, then take with thee one or two more,^' 
etc. (Matt, xviii. 15-18.) Look carefully, and you 
will see the matter is made very plain. If you are 
aware that your brother has anything against you, 
go to him ; and if you have anything against him, 
still go to him. Go, till you reach him. As the 
same scriptures are addressed to him, he ought to 
find his way to you. But you must go after him, 
whether he seeks you out, or is ignorant, or disobe- 
dient ; your action is not made contingent on his. 
Surely, in view of all this, it is intended that brethren 
should be brethren, and not enemies ! If the two 
brethren both start at once, they will meet at a con- 
venient center. But in any event they will meet ; 
and if it is through a real spirit of obedience in 
each, the result is likely to be glorious. This kind 
of work would put out many a smouldertng fire of 
the heart, make friendships, promote general fellow- 
ship and usefulness, and bring glory to the Lord. 

9. A holiness *' mutual admiration society ^^ is a 
poor promoter of holy fellowships. The devil gets a 
membership in it, before its history is full. Admire 
your brother or sister, in God only ; and do not be 
so foolish as to think that nobody else can teach ho- 
liness but those who compose that charming circle ! 



144 LESSONS IN HOLINESS. 

Worship— idolatry — begets hatred. The winds will 
blow the arrangement to atoms, after a time. 

10. While the incidents of race, color, early asso- 
ciation, education, occupation, and position in soci- 
ety, may properly be used to promote the holiest 
fellowships, they must not debar them. Holiness 
destroys the line of color-prejudice. It is an equal- 
izer ; for holiness is equal everywhere, and holy 
fellowship is on a level. Natural tastes will lead to 
many fellowships, and even to special friendships ; 
but the spirit of holiness overleaps these things, 
and brings those of diverse endowments down to 
the same level floor of the Master^s banqueting- 
house of love. '^ For whosoever shall do the will of 
my Father which is in heaven, the same is my 
brother, and sister, and mother.'^ (Matt. xii. 50.) 

11. Our Savior does not pray that we may be 
taken ** out of the world, '^ but that we may be kept 
** from the evil.'^ (John xvii. 15.) We must deal 
with worldly men, and be friendly with them, but 
we cannot fellowship the evil there is in them. The 
apostle Paul says: *'Be not unequally yoked to- 
gether with unbelievers.^^ He does not forbid the 
yoking, if we are sure we can draw evenly with 
our yoke-fellow, and not give sin a particle of ad- 
vantage. And this advantage he calls a ^* fellow- 
ship;^' **for,^' he adds, ^^what fellowship hath 
righteousness with unrighteousness?'^ etc. None, 



FELLOWSHIP. 145 

surely. When this fellowship begins, righteousness 
ends. There are some kinds of business that the 
holy cannot engage in, even as silent partners ; for 
instance, a stockholding in Sabbath-breaking com- 
panies. Nor can they marry with the ungodly, for 
this is subordinating the spiritual to the natural, 
and through the natural to the carnal. But this sub- 
ject is too large a one to be fully canvassed here. 

12. There is almost constant danger, in our holy 
minglings, from the encroachments of the merely 
animal forces. There can be no doubt that, in very 
many cases, these have proved a basis of spiritual 
decline, instead of sanctified fellowship. More care 
is necessary than many seem to imagine. Care in 
conduct and care in spirit are both necessary. The 
appearance of evil must be avoided, and the temp- 
tation to evil, and evil itself. 

13. Some attention is here proper to what, in 
the first epistle of Peter, is denominated the *^ kiss 
of charity. '^ In several of PauPs epistles we find it 
described as the ''holy kiss. ^^ But Cony beare and 
Howson, in their Life and Epistles of Paul, trans- 
late this apostle^s words, the ''kiss of holiness.^' 
These authors also say, in commenting on 1 Thess. 
V. 26: "This refers to the same custom which is 
referred to in Rom. xvi. 16 ; 1 Cor. xvi. 20 ; 2 Cor* 
xiii. 12. We find a full account of it in the Apos- 
tolic Constitutions, book ii. chap. 57. The men and 

10 



146 LESSONS IN HOLINESS. 

women were placed in separate parts of the build- 
ing where they met for worship ; and then, before 
receiving the Holy Communion, the men kissed the 
men, and the women the women. Before the cer- 
emony, a proclamation was made by the principal 
deacon : ^ Let none bear malice against any ; let 
none do it in hypocrisy.^ Then it is added : ' Let 
the men salute one another, and the women one 
another, with the kiss of the Lord.^ It should be 
remembered by English readers, that a kiss was, in 
ancient times — as, indeed, it is now in foreign 
countries — the ordinary mode of salutation between 
friends when they met.^' And let it be observed 
that our Christian salutations ought to be confined 
to those kinds and modes that are allowed by the 
customs and courtesies of our own land and day. 
Moreover, our salutations and all our intercourse 
must, verily, be confined within the strict lines of 
prudence and decorum, both to avoid temptation 
and evil speech. Especially is it to be recommended 
to those who are inexperienced in the ways of the 
world, that altar-work, where men and women 
necessarily mingle somewhat together, should be 
conducted in the most open manner, and that all 
such things as the continuous holding of hands be 
avoided. Some have needed such a caution as the 
present. But only a word to the wise is sufficient. 
*^ For, brethren, ye have been called unto liberty ; 



TRIALS AND TEMPTATIONS. 147 

only use not liberty for an occasion to the flesh, but 
by love serve one another.^' (Gal. v. 13.) 



XXIIL— TEMPTATION AND TRIAL 

^OME have supposed that holiness implies free- 
^ dom from temptation, if not from trial. But 
this is not so, for the disciple is not above his Mas- 
ter. Any saving grace is a preparation for trial 
and temptation ; and all such grace, be it regenera- 
tion or entire sanctification, will be subjected to the 
fullest strains of this kind. 

Temptation is not sin, but only a solicitation to 
sin. Trial is neither sin nor grace, but is simply a 
testing of grace, sometimes by temptation, and at 
other times by some other means. 

Temptations and trials are irregular in their vis- 
itations, and uneven in their power. Nevertheless, 
sooner or later, all earthly situations become the 
play-ground of these things. The trials and temp- 
tations of the fully saved are, some of them, solely 
incident to their state, and as subtle as they are 
peculiar. 

Temptations and trials kill many a child of grace. 
But they need not. Why should our hired servants 



148 LESSONS IN HOLINESS. 

rule and destroy us? They are blessings in dis- 
guise, do we but so regard and use them. Remem- 
ber, the trial of our faith and grace is precious. 
And remember, moreover, that there is always a 
** way of escape '^ from our temj^tations, either by 
their removal, or in an ability to bear them. (1 Cor. 
X. 13.) God knows which way is best. 

Over the stone wall of our trials lie glorious victo- 
ries. Through the mists of our difficulties lie gar- 
dens of delight, blooming, fragrant, and radiant 
with golden fruitage, in the beams of an eternal 
sunlight. Because these victories are over the 
frowning wall, and the delightful abundance of mer«- 
cies is beyond the dark and chilling mists, they 
are all the more valuable, when, by the endurance 
of an obedient faith, we penetrate to them. We 
have no occasion to be restive in the presence of 
things afflictive in their nature. We may not well 
exclaim : ^' It is too bad that they have happened !^' 
for nothing is, permissively, too bad. We have 
nothing, nothing to fear. ** Our Father is at the 
helm.^^ 

God tries us, but he never tempts us. To tempt, 
to ask to do an evil thing, is directly opposite to his 
nature. He permits temptation, as a part of our 
probation and of our discipline. In the Old Testa- 
ment he is said to have tempted Abraham ; but the 
term is used in a restricted sense, only meaning 



TRIALS AND TEMPTATIONS. 149 

that be tried liim. In the New Testament we read 
that "God cannot be tempted with evil; neither 
tempteth be any man/' (James i. 13.) But God 
tries us, through his providence, and by various 
allotments. Some have had grace enough to cry 
out: "Examine me, O Lord, and prove me; try 
my reins and my heart.'' (Psa. xxvi. 2.) 

The sources of temptations and trials are, with 
the sanctified, as ever, " the world, the flesh, and 
the devil;" only we here use the phrase, "the 
:flesb," not to cover the carnal mind, but the sanc- 
tified human nature. It is sometimes said that 
^^ all our temptations are from without ;" but this is 
not quite a satisfactory statement. They are from 
without the responsible nature. But the blind 
and natural appetites of the body may, innocently 
enough, solicit to an evil act, which the judg- 
ment very promptly declares to be wrong and ruin- 
ous. So also our natural affections may be simi- 
larly solicitous and innocent, till we sit in judgment 
in the case^ through the moral sensibilities. The 
natural self may properly be recognized as some- 
thing other and distinct from the (religiously) spir- 
itual self, and the Christ-life in us ; but this spir- 
itual self and life must ever hold the natural self- 
all the natural affections and instincts — in subjec- 
tion and solution. And many times the latter will 
be, for the time being, ''as thoroughly lost sight of 



150 LESSONS IN HOLINESS. 

as though they were destroyed. Ignorance of these 
things has made mischief for many a sanctified 
soul. On the other hand, many, not sanctified, 
have thought themselves fully saved, because they 
attributed the movements of the carnal mind to the 
innocent movements of nature alone. From what 
is here defined, we can understand what kinds ol 
** uprisings,'^ as they are sometimes called, will 
cease when we are sanctified, and what may con- 
tinue. See the observations on the eighty-third 
and eighty-fourth pages of this work. 

But the subject may be illustrated. A truly sanc- 
tified man, while properly engaged, all at once feels 
like destroying something — as he expresses it, ''like 
biting nails. ^^ What is the trouble? Simply, his 
nerves are supersensitive, and therefore belligerent. 
Or, he feels an oppressive gloominess, that arises 
from dyspepsia, or a passing nervous disorder ; but 
looking into his heart, he finds the joy of the Lord 
fully enthroned there. Or, again : a truly sanctified 
woman is caught by the dress while moving quite 
quickly along, and feels a momentary impulse to 
violence. This impulse is merely the protective 
movement of the mind, and has no moral quality 
whatever. The very next thought, when grace 
speaks, is full of peace. But these things become 
temptations, especially to many naturally sensitive 
persons. 



FEAR. 151 

The sanctified heart' s-door is shut and bolted 
against temptations ; yet through its latticed panels 
sometimes come their noises, and outwardly proceed 
inquiring glances. If these glances are permitted 
by the will to turn into desires, the locks of steel 
are turned into flax, that burn up in the fires of the 
new-born lust. Let us hide ourselves more, instead 
of less deeply, in God, in the hour of trial. ** Lead 
us not into temptation, but deliver us from evil.'' 



XXIV.— FEAR. 

fEAR is the fence of the soul. As a purely nat- 
ural instinct it is not an enemy, but a friend. 
It is built around the things we love, to separate 
and protect them from the things we hate. It is 
the child of love. Some think it born of danger; 
but it is the enemy of danger, and sustains no 
blood-relationship to it whatever. Fear lies with- 
in, but danger lies without. Fear is the protective 
instinct of our nature. 

As a natural quality it is indispensable, and be- 
longs to the saint and the sinner alike, and even to 
the lower orders of intelligences. Moreover, it is 
indestructible. It rests, and is out of sight, when 



152 LESSONS IN HOLINESS. 

no enemy is apparent, but at the first scent of dan- 
ger is aroused into activity. 

Fear fights or runs, according to circumstances. 
If the prospect of victory be good, it draws the 
sv^ord ; if poor, it probably calls a retreat. Tyranny 
and cowardice, in the same individual, result very 
largely from the condition of his fears. 

Physical fear is often the merest result of shat- 
tered nerves. It is also a result of mental states, 
that grow out of those which are physical. To be 
startled at sudden noises or appearances is not nec- 
essarily anything more than a movement of the 
natural sensibilities. Some come into the world 
greater cowards than others. 

Moral fear is a result of spiritual condition. Men 
are afraid because they are sinners, or have sinful 
hearts. There is an insecurity about sin which, 
when appreciated, causes trembling. The sinner is 
in the bondage of fear. He fears God, fears pun- 
ishment, and fears his fellow-men. He fears God, 
because his character is impure, while^God is holy 
in his infinitude. He may admire the power and 
knowledge of God, and the works of his creative 
hand ; but his infinite rectitude he hates, and 
therefore fears his approach, and like fallen Adam, 
endeavors to flee from his presence. The sinner 
fears punishment, and fears death as the door to 
punishment, which he is sensible of deserving ; or 



FEAR. 153 

at least he fears the Great Beyond, because it is the 
Great Uncertain. The sinner fears his fellow-men, 
because he knows, by his own heart, the treachery 
of sin. He often fears the righteous, from reasons 
akin to those which make him fear God. 

But holiness is safe from the bondage of fear. It 
is self-possessed. It is manly in its bearing. It 
does not fear God, or punishment, or devils, or 
men, in any slavish sense. The holy man, though 
poor, and in some respects oppressed, is a kind of 
lord among men. 

He will have natural fears, like other men, but 
not moral ones. But many natural fears will never 
be known, because holiness — the God-nature and 
God-power in him — keeps even the natural man 
from many a serious disturbance. Naturally, his 
fears will be excited lest the work of salvation be 
impeded by the faults of its friends. In a proper 
sense, he fears a thousand things. Paul, though 
fully sanctified, speaking of his own experience, 
says : '' Without were fightings, within were fears.^' 
(2 Cor. vii. 5.) Another inspired writer tells us: 
**What time ^'— the very time— ^* I am afraid, I 
will trust in Thee.^^ (Psa. Ivi. 3.) So this kind of 
fear is not contrary to trust. John says : '^ There is 
no fear in love, but perfect love casteth out fear, be- 
cause fear hath torment.^^ (1 John iv. 18.) He 
does not say that '' all fear ^' is cast out by perfect 



154 LESSONS IN HOLINESS. 

love — as some mistakenly quote him. If that were 
true, then where are the sanctified? But holiness 
lifts the soul out of the serfdom of sin, into the glo- 
rious security and liberty of the children of God. 

There is a marked difference between the fears of 
the Christian who is fully saved and the one who is 
not. With the same degree of natural procliv- 
ity, the former more thoroughly overcomes ; and, 
in some cases, is likely to feel the power of such 
temptation no more. Many who do not enjoy the 
blessing of a clean heart are afraid of backsliding — 
slavishly afraid. The entirely sanctified merely 
exercise a natural fear of backsliding, by carefulness 
of obedience ; for to allow more than this is itself 
a backsliding from holiness. Each of the characters 
here supposed is saved from the fear of divine 
punishment, for each is saved from his sins. But 
the one who has gone no farther than regeneration 
is still, at times, in some measure afraid of God, be- 
cause his heart retains inbred sin, the potent prin- 
ciple of slavish fear. The blessing of holiness is a 
charm-worker in relieving the children of God from 
the snaring fear of man. How gloriously the little 
ones do and dare, in the presence of oppositions, at 
home and abroad, not only from the world, but the 
professed body of Christ and its ministers. 

There is a kind of fear — hardly called so with 
strict propriety — that the regenerated enjoy, and 



FEAR. 155 

the sanctified enjoy it more abundantly. It is filial 
fear. It is reverence. It is hearty and loving re- 
spect for the character of God, for God himself. It 
is the real and proper expression of finitude to the 
Infinite. It is love at the foot, looking up to Love 
at the head. It is the child-attitude before the 
Father-attitude. In all this there is nothing slavish 
and burdensome, but all is natural, and in natural 
order. The fear of the child-heart is not the fear 
of the slave-heart, and love knows no trammels. 
Praise God ! 

There are those who object to the familiarity of 
the holy with God. They are unable to allow the 
informal approaches and words of endearment that 
are sometimes to be observed. They declare the 
whole thing to be irreverence. The Lord pity 
them ! There is something of the slave-spirit still 
in their hearts; so they confound this unwashed 
element with that of reverence, and call purity 
irreverent ! Rather, their own fear is irreverence^ 
while perfect love is the most reverent thing under 
heaven ! 

TIMIDITY. 

Many professors of full salvation are occasionally 
timid, and not always free from entanglement on 
account of it. The subject therefore calls for special 
attention. 



156 LESSONS IN HOLINESS. 

Timidity is not slavish fear. The latter is often 
mixed with it, and sometimes stimulates it amaz- 
ingly ; but this is not so in the heart of the sancti- 
fied. It is possible to be entirely cleansed from sin 
and still be timid ; but, of course, it is not possible 
to be so cleansed and have such fear. The two are 
in no sense identical. One, as a natural quality, 
has its source in heaven ; the other, as a moral qual- 
ity, springs from the abode of endless night. It is 
true, had there been no sin there had been no tim- 
idity; but timidity, instead of being sinful, or an 
ally of sin, is a protection from it. It is simply the 
natural safeguard of modesty. Thus it is seen to be, 
not an enemy, but a friend. 

Now the purely righteous ** are as bold as a lion.^' 
They do what they see they ought to do. They may 
quite timidly shrink from observation until duty 
calls ; but at the call they go forward in calm self- 
possession. Thus many a naturally bashful one 
does valiantly for God, under the instruction of 
principle and the inspiration of the Holy Ghost. 
But when the work is finished, they leave the field, 
and fall back into that retired self-consciousness, so 
characteristic of the timid. 

Two thoughts are worthy of consideration in this 
place. One is, to learn from the Holy Spirit, and to 
be able to distinguish, between timidity and the sin 
of fear. The other is, to be able to look directly to 



OPPOSITION — PERSECUTION. 157 

the Lord, when duty approaches, and timidity pre- 
sents itself, and there is a temptation to fear, dis- 
obedience, and sin. 

There are seasons of blessing when the sanctified, 
though naturally very timid, are entirely relieved 
from it. But it will return. Yet there is, doubt- 
less, a blessedly advanced state, where the Lord 
can so trust his little ones, as to permanently take 
away the fence of natural timidity. 



XXV.— OPPOSITION— PERSECUTION. 

tPPOSITION, even to the point of persecution^ 
is an incident of holiness. '^ All that will live 
godly in Christ Jesus shall suffer persecution.'^ (2 
Tim. iii. 12.) No exception is made. Sooner or 
later, if faithful, it comes. 

It cannot be said that persecution has ceased be- 
cause the fires of Smithfied are gone out, and the 
racks of Goa have no more victims. The state of 
civilization has much to do with the forms of perse- 
cution. There are many ways of injuring the elect 
of God. The same spirit that killed the prophets is 
still in the world, though it be engaged in building 
monuments to ancient, heroic virtue; and it will 



158 LESSONS IN HOLINESS. 

find or invent its methods of destruction. ^' Those 
who witness to, and press forward, the work of ho- 
liness, though not actually killed, it may be, yet 
they are hated, ostracised, innuendoed, and carica- 
tured, from pulpits and newspapers ; shunned in 
company, denied offices of trust and honor, and 
hounded as disturbers of a sinful repose. This is 
more so in some places than others ; but where holi- 
ness is not opposed, in some form or degree, it is 
because it is spurious, and not worth the old lion's 
growl.'' {Martyrs of the Holy Ghost.) 

Yet if one suffers from adherence to holiness, there 
is very likely some one ready to take it for granted 
that he is either unwise or unholy. But this is a 
grave mistake. It is prima facie evidence that he 
is as true as steel. Many certainly offend by their 
folly ; but we shall be abused on account of wisdom 
and fidelity. There is a sickish and sentimental 
*^ holiness," that feeds itself on sweetened porridge, 
and cries, ** Peace, peace!" It is neither hot nor 
cold, and is unacceptable to God. It fears to war 
against sin, because of the attending commotion. 
But true holiness and sin are at eternal variance. 
We strike sin — will, and must strike it. Think ye 
not, sin will strike us, if it can? Certainly. Let 
no one be so simple-minded as to imagine otherwise. 
We strike at sin, to save the sinner ; but sin strikes 
^t us and holiness together. It is true, there are 



OPPOSITION— PERSECUTION. 159 

times when sinners are disarmed and docile. This 
is because we do not crowd the battle ; or, crowding 
it, their judgment, wonderfully convinced, stills the 
fight, for the time being. But, in the latter case, 
a period comes, when those who finally reject the 
light are prepared to reject those who continue to 
throw its red glare in their eyes. Oh, this is a fierce 
and mighty war ! Let it go on — without even a 
truce — till the domes of heaven ajDpear in view ! 

Some say, no real Christian opposes holiness. 
But this is not so. After conversion, carnality ^* is 
not subject to the law of God, neither indeed can 
be,'^ except by way of mere force. It is as contrary 
to holiness as though it were not chained. It shows 
itself in opposition to specific methods, and specific 
doctrines, too ; and especially against the second, in- 
stantaneous, sin-destroying work, wrought through 
faith, known as the " blessing of holiness. ^^ Some- 
times, also, it is to be noticed as opposing the indiffer- 
ence of the purified to the sword and clatter of mere 
authority. If this opposition is felt to be wrong, and 
yet is premeditated, it brings condemnation ; but so 
much that is done is purely in the blindness of in- 
bred sin, that it is often dangerous to undertake to 
determine its intrinsic character. It will not do to 
pass on every one as a backslider who opposes the 
holiness movement. *^ Who shall lay anything to 
the charge of God's elect? It is God thatjustifi- 



160 LESSONS IN HOLINESS. 

eth.^^ (Rom. viii. 33.) Let him attend alone to 
^ that work. 

Persecution is a precious trial of faith. It makes 
the bright gold shine luminously. Some are found 
wanting under the trial, and others foolishly lose 
grace. In a bitter church-persecution, we soon 
find out whether our reputation is safely locked up 
in the heart of Jesus, or is committed to some such 
broken cistern as a minister or the brethren of the 
society. We see whether we have the *4eap-for- 
joy '^ principle in us, when they '' separate us from 
their company.'^ We learn whether we are fearless 
with Jesus, or shake at the shaking of some earthly 
prop. Lord, bring the holiness people down where 
they .will be worthy of persecution ! Then let it on 
them, to thine infinite glory ! Amen. 

But what shall we do with persecutions ? Simply 
suffer them ; this is about all. Be sure to keep the 
spirit free from bitterness, the carnal fighter ; and 
from fear, the compromiser of faith. Keep the 
heart in the fountain, in spite of everything, and 
work on. ^ 

It is generally amiss to say much of persecutions ; 
and some err in this direction. If we do, self-glory 
will probably creep in, ere we d:re aware. Beside^ 
the effect in such cases on others is anything but 
good. But silence need not be universal. Every 
deprecatory psalm is a protest against this. What 



OPPOSITION— PERSECUTION. 161 

would the records of Elijah, and of Jeremiah, and of 
Paul be, if their persecutions were not there ? And 
even the Spii:it of Christ *^ testified beforehand the 
sufferings of Christ. ^^ The seeker of holiness ought 
not to be kept in ignorance that his new grace will 
be called into exercise in the form of new courage 
in the presence of opposition. And again : we are 
so constituted that the holy sympathy received, 
while under the harrow-teeth of persecution, is val- 
uable ; but in' order to receive this, others must 
know our state. 

There is one thing that the persecuted soul is par- 
ticularly called to do. Keep your furnace of coals 
always hot and always heating, and watch for 
an opportunity to heap as many of the fiery peace- 
makers on the head of your tormentor as possible. 
(Eom. xii. 20.) Do not forget this! In it we see 
the scope and meaning of Matt. v. 39-46. 

The spirit of martyrdom has not left the church ; 
nor will it. But while some are God-made mar- 
tyrs, others are made such of themselves. We must 
not seek persecution ; this is clearly an ti- holiness. 
In our probity and faithfulness we shall certainly 
do things that will arouse opposition ; but we are 
not permitted to do them for the very purpose of 
opposition. In other words, we may not purposely 
tempt another to sin, even though good is likely to 
be found on the rear car of the train ! 
11 



162 LESSONS IN HOLINESS. 



XXVL— POPULAR " ORDERS/' 

d^^S the land is filling up with these organizations, 
ML their presence cannot be ignored by the friends 
of heart-purity. If they are good, we must say so. 
If they are bad, we must say so. And if they are 
indifferent as moral activities, still we are called to 
know the fact, and to state it. 

It were altogether improper to deny that many of 
them profess some very good tenets. There is con- 
siderable benevolence among them ; although it is 
always turned inward, either to their own company 
or the dependencies of the latter. Several of the 
lighter ones are expressly founded on the general 
welfare of mankind, in the promotion of what is 
known as the cause of temperance. 

From a merely worldly stand-point, some of these 
organizations do not appear to be unworthy, while 
others do ; but from the vantage-ground of holiness 
they are all either unnecessary or positively bad. 

1. The unconverted often seek these bodies for 
social pastime. The sanctified do not. Sociability 
is right in itself, but holiness meets its necessities so 
fully as to supersede the requirement of worldly so- 
cieties, built up for this express purpose. Besides, 



POPULAR ORDERS. 163 

some of them are open to the objection of leading 
directly or indirectly into serious immoralities. 

2. The money spent in these societies for initia- 
tions and regalias may be set down as sinfully lost. 
The ceremonies in vogue are often frivolous and 
sickening, and unworthy of the serious attention of 
serious and heaven-bound mortals. The regalia is 
a kind of child^s-play tinselry, displaying a very 
cheap kind of pride, that cannot possibly be sancti- 
fied. Many of the titles of office and honor are im- 
properly, and almost blasphemously bestowed and 
received. The forms of government in use by some 
of them are degrading to the free and the saved. 

3. Many of these societies are secret in their sit- 
tings, and partially so in their principles. They 
depend, in a great degree, on secrecy for existence, 
and it bolsters them, by its enchantment, out of a 
just and honest proportion. A thing of this kind is 
no better for its covering, and is almost certain to 
be worse for it ; and, indeed, there is natural danger 
growing out of the constant, secret intercourse ol 
any body of men. They endanger civil institutions 
and religious liberties, and are a menace to the 
natural and prescriptive rights of individual men. 
They may become, and often are, the means of the 
plottings of designing and occasionally wicked men, 
against the peace, good order, and morals of society. 
They are known to be sometimes treasonable to 



164 LESSONS IN HOLINESS. 

governments in times of war. And justice is often 
thwarted, and criminals are unlawfully aided, by the 
clandestine manoeuvres of members of the ** lodge, '^ 
or the *4odge^' itself. The secret machinations of 
these orders are felt in the council-chambers of bish- 
ops, synods, and churches ; and men go here or 
there, professedly to preach the gospel of Him who 
affirms, ^* In secret have I said nothing,- ' not at his 
appointment, but at the unknown beck of favoritism 
from a fraternity that ignores the very name of Him 
who owns the whole soul-harvest. So far-reaching 
is the power of secretism that thousands train under 
it, not for benevolence, but to gain its support in 
the furtherance of their own secret lust for money 
or place. It is an enemy to purity, and to man- 
kind. 

4. The benevolence of these orders, of which 
much is said, is not beneficence. That is, it is 
worldly, and not Christly. It is the selfishness that 
looks alone to the interests of the charmed circle of 
membership, and membership-kindred. The true 
church takes care of its own, but with unselfish in- 
stinct it encircles all human necessity with its arms. 
How unlike the charities of the lodge ! The sancti- 
fied require no lodge-stipend in sickness or death, 
but find the Everlasting Arms their support in 
times of need and distress. ^' For the eyes of the 
Lord run to and fro throughout the whole earth, to 



POPULAR ORDERS. 165 

show himself strong in the behalf of them whose 
heart is perfect toward him.^^ (2 Chron. xvi. 9.) 

5. Probably there are not" wanting some of these 
Societies — especially among those that are commun- 
istic in purpose — that are atheistic, or such in ten- 
dency. But the most of them are theistic — some 
accepting and some rejecting the Bible as the will 
and truth of God. Some are resorted to by sinners 
who feel the need of moral support, but will not re- 
ceive Christ. To them, the lodge is a church, and 
its cherished declarations a religion. Taken as a 
system, one of the greatest dangers of lodgery lies 
in its religio-irreligious character. It is a rotten 
plank, spanning an awful chasm, and many an 
eternity-bound traveler, supposing it to be passable 
and safe, has broken through it into perdition ! It 
should especially be considered, that no order that 
purposely and deliberately ignores Jesus the Christ, 
and in its prayers and ceremonial rejects his very 
name, can properly be accepted by his true follow- 
ers. ''What part hath he that believeth with an 
infidel?" (2 Cor. vi. 15.) In point of fact, many 
Christians have been deluded and destroyed by 
the lodge. Many others have instinctively for- 
saken its gatherings, though not ft^ty and formally 
renouncing it; while yet others have thrown the 
Babylonish garment to the winds. There are 
many instances where receiving the blessing of ho- 



166 LESSONS IN HOLINESS. 

liness has proved the reception of light that has 
finally and completely driven out the darkness of 
the lodge, no matter what its name or specific char- 
acter. This work of separation must and will go 
on. The pure are bound to free themselves from 
the slavery, the mummery, and the pride and self- 
ishness of the whole system. 

6. The time will come when temperance activi- 
ties will be carried forward without serving as a 
Side-help to the great system of irreligious secrecy. 
It will make its final victories as a grace of the 
Spirit ; and by the Spirit, through the ever-living- 
church, as the Spirit^s road to the hearts and lives 
of men. The time ought to come — to be here 
already — when the really useful gatherings of the 
farmers, as such, and the mechanics, trades and 
professions, as such, should all be held without the 
infliction of oaths or vows, without the dangers of 
secrecy, and void of the presence of a childish or 
heathenish ritual. 

7. The oaths or obligations imposed in many 
orders lie beyond the principles of civil and divine 
law. They are thoroughly extra-judicial. Some of 
them are not known beforehand, even in their gen- 
eral character, while every obligation imposed in a 
court of justice is or may be well known. The ob- 
ligations assumed by the sinner and the Christian 
are written down in God^s Open Book, that all may 



SANCTITY OF THE BODY. 167 

know them. And all of them are found to be just 
and right altogether. But when the oaths of the 
secret conclave have been taken, and are carefully 
examined, they do not always bear the test. 
Some are impossible pledges, and others clearly 
unfit to be kept. The penalties attached to many 
of them are simply horrid. They are blasphemous. 
They call for life as the penalty for breaking them, 
even when it is found that they cannot be consci- 
entiously observed. 



XXVIL— SANCTITY OF THE BODY. 

[[UMAN life is the gift of God. Its purposes are 
noble beyond conception. It is primarily in- 
tended for the pleasure of the great giver. To man 
himself it is the embodiment of probation, and sig- 
nificant of holiness, usefulness, happiness, and glory 
everlasting. 

Probationary life is bound up in the body. It is a 
part of the man. Yea, more ; it lives itself. The 
spiritual part lives in it, and imparts vitality to it. 
The brain lives ; the nerves live ; the blood lives ; 
the muscles and membranes live ; even the bones 



168 LESSONS IN HOLINESS. 

are alive. The soul vibrates in every part, and all 
is instinct with life. To kill the body is to set the 
soul adrift on the mighty currents of eternity. It 
seals final judgment and fate beyond the possibility 
of change. ^' He which is filthy, let him be filthy 
still ; . . and he that is holy, let him be holy still.'' 

The body is God's dwelling-place. ^* Know ye 
not that your body is the temple of the Holy 
Ghost?'' (1 Cor. vi. 19.) It therefore, in a special 
sense, belongs to him. ^'Ye are bought with a 
price ; therefore glorify God in your body." (1 Cor. 
vi. 20.) Each saint's body shall have part in the 
first resurrection, /'that it may be fashioned like 
unto " the '' glorious body " of Jesus. (Phil. iii. 21.) 

Thus this tenement of clay, no longer made 
dishonorable by the baseness of sin, is ennobled as 
an important and necessary link in the great pro- 
cesses of salvation and eternal life. There is writ- 
ten all over it, in golden letters: '' Holiness unto the 
Lord." It is now the object of a sanctified care. 
We can only transport it to such places, and use it 
in such services, as shall be pleasing to God. Life 
is now valuable, not merely by natural instinct, but 
by that instinct purified and made obedient to 
our high calling and holy estate. 

To harm the body is sin. To render it impure, by 
devoting it to unholy service, is sin. To give it 
over loosely to its own appetites, be they natural or 



SANCTITY OF THE BODY. 169 

abnormal, is sin. To kill it is sin. Indeed, but for 
one purpose may we harm or destroy these bodies — 
as Jesus himself laid down his life, in the cause of 
holy love. Look at the Decalogue — scan it closely. 
It strongly arraigns the infraction of physical law, 
and embalms it as sacred. Look at Jesus, the rem- 
edy for the broken law — see him dividing his time 
between the cure of the body and that of the soul. 

So many think it honorable to be sick! But, 
aside from accidents and unavoidable causes, and 
obedience to the law of charity, sickness is a burn-* 
ing shame. It is a result of sin. The Lord told the 
Israelites, as they were about to enter Canaan, that 
if they kept his commandments he would take 
away from them ''all sickness. ^^ (See Deut. vii. 
11-15.) Sin cut down the generation of man from 
eight hundreds, as it was before the flood, to eight 
tens, as it was when the book of Psalms was com- 
posed ; and now it has receded to half the latter 
number of years. 

Depravity of the heart is often shown through 
depravity of the body. An unholy body acts upon 
an unholy heart, and sets it in motion. Many a 
child is whipped, and many a harsh expression em- 
ployed, immediately occasioned by bad physical 
conditions. A good body gives tone and respecta- 
bility to many a life, though the moral nature be 
untouched by saving grace. 



170 LESSONS IN HOLINESS. 

Holiness gives superior attention to the body. 
This is in the general nature of things. Neverthe- 
less, there are great mazes of ignorance to be beaten 
down, before even the sanctified will do many nec- 
essary things for the promotion of health and lon- 
gevity. Let us be light-gatherers and light-bearers, 
singly and together, for the good of all. 

Holiness belongs to the body in two particulars — 
in its uses, and in itself. Of the first, nothing will 
now be said. Of the last — real or intrinsic physical 
purity — it should be affirmed again, as in the first 
section of this book, that the term cannot be pred- 
icated of it as it is of the spirit, but in a secondary 
sense only. The body is holy, as it is healthy. If it 
be free from all manner of disease, in organ or appe- 
tite, it may be called holy, though decaying through 
old age ; for age, alone considered, is praiseworthy. 
It will therefore be observed that only a few, even of 
the sanctified, have, in the highest sense of earthly 
existence, perfectly holy bodies. We labor on in 
that direction. We also are well assured, that the 
compensations of heaven will ^over every lack that 
earth fails to satisfy. 

Prayerful attention is now asked to several speci- 
fic points that pertain to physical sanctity. No 
alarm is necessary if some darling habit of yours 
be considered. The sanctified can allow full free- 
dom of speech and of pen. 



SANCTITY OF THE BODY. 171 



DRESS. 



1. From the stand-point of health, the subject oi 
dress calls for more of the attention of the sanctified 
than it receives. Dress is designed for protection 
and comfort, as well as for decency and propriety. 
It should keep out winds and dampness, and keep 
heat within and equal. Many do not wear clothing 
enough, or that which is warm and heavy enough, 
for protection. Many, more especially women and 
children, wear too much on some parts, and too lit- 
tle on others, thereby causing unhealthful conges- 
tion and bloodlessness at the same time. Many 
wear unnatural stays and supports, which of very 
necessity are too tight for free and healthful muscu- 
lar motion, and misshape the lungs, so that the 
blood that should flow to them is poorly vitalized 
by the air. This is a frequent cause of early decay 
and death. Many wear ligatures, such as hard and 
unyielding hats, waistbands, apron-strings, and oth- 
ers, that benumb the nerves, hinder the blood, and, 
in some cases, bind and weaken the vitals. Many 
women hang long garments to themselves, that 
from their weight are not easily borne ; or even 
trails, that grow filthy and unseemly, and at the 
best are tokens of servile pride, helplessness, and 
an unwillingness to take part in the honest labor oi 
humanity. Many women— and some of them pro- 



172 LESSONS IN HOLINESS. 

fessing holiness — have not yet shed their false-hair, 
when their natural hair is abundant; and there 
are few who have learned the positive unhealthful- 
ness of heating the back-brain by wearing the hair 
over it tied into a hard bunch ; causing congestions, 
headaches, and physical tendencies to irritation and 
an unamiable and unenviable temper. The Bible 
says : '' If a woman have long hair it is a glory to 
her, for her hair is given her for a covering.'' (1 
Cor. xi. 15.) Then let it be worn long, (it does not 
say, ^' very long,'') and not be wound up ; then, and 
then only, it will satisfactorily prove a ** covering." 
The above catalogue is very incomplete ; but if all, 
hoth men and women, will make a hearty and con- 
scientious study of dress, it will well serve them- 
selves, humanity, and religion. 

2. And now to the Scriptural and spiritual view 
of the subject. Let us read : ** That women adorn 
themselves in modest apparel, with shamefacedness 
and sobriety ; not with broidered hair, or gold, or 
pearls, or costly array." (1 Tim. ii. 9.) Here adorn- 
ing is not condemned, but beautifully commended. 
Modest apparel is declared to be an adorning ; and 
such modesty is defined. It is the kind that corres- 
ponds exactly with ** shamefacedness and sobriety." 
That is, unobtrusive, not showy, not loud. It is 
neat and clean, or at least agreeable to the wearer's 
occupation. It wiU be noticed that ample room is 



SANCTITY OF THE BODY. 173 

left for a correct natural taste, which demands some 
little contrast in color and form, as is indicated by 
a light collar, or something of the kind ; but it dis- 
cards those violent contrasts, as seen in broad linen 
fronts (on men or women), flashy ties, long stream- 
ers, fancy head-dresses and flowers or feathers, and 
all kinds of curiously-wrought and labored articles 
of dress or show. A garment is not excluded mere- 
ly because it suits the custom of the times, if it is at 
the same time healthful, comfortable and modest ; 
but it clearly admits peculiarity of dress, when, as 
is often the case in degenerate times, this is in the 
interest of plainness and modesty. 

The special articles that the inspired quotation 
condemns are types of classes, or constitute a class. 
Thus, ''gold^^ properly includes all articles more 
costly or showy than gold ; ^^ pearls^' evidently in- 
clude all jewelry and useless things; and '^costly 
array '^ includes all cost in clothing above a durable 
neatness — as when a preacher, or other party, puts 
ten or twenty dollars extra into a coat, in mere fine- 
ness. All these things are contrary to the modesty 
enjoined, as they necessarily, and usually with pur- 
pose, invite especial attention to themselves, sup- 
posably to the credit and advantage of their owner 
or wearer. They are the ^* outward signs of an in- 
ward work of '^ — not ** grace ^' but vileness and cor- 
ruption. They are, virtually, *^ passes" to the good 



174 LESSONS IN HOLINESS. 

graces and society of those who make up their 
judgments and their '^sets/^ not on the solid prin- 
ciples of worth, but on the accidents of wealth and 
appearance. 

But some say that the wearing of gold for useful 
purposes is not forbidden. Now let us see. The 
useful ornamentation of modest apparel is expressly 
enjoined; while, not with it, but separated, and 
placed directly over against it, we find gold among 
the articles expressly forbidden. That is, in stating 
4;he propriety of clothing that is purely useful, gold 
is excepted by name, and forbidden. Thus we 
very easily conclude, that no useful article about 
the person may be made of gold. But to make 
the matter still plainer, gold is clearly forbidden 
binder the term, ^'costly array.^^ That gold, com- 
paratively considered, is costly, is a matter beyond 
argument. The standard gold dollar of the United 
•States weighs 25} grains, and the standard silver 
^dollar weighs 412J grains, a proportion of 101 to 
1650 ; and the intrinsic difference is a little greater 
i;han this. Thus are put to blush, as costly, all such 
things as gold watch-cases, and the road is open 
for silver ones, as moderate in cost but valuable in 
use. It also puts steel-bows instead of gold ones on 
our spectacles ; and something else, appropriate and 
convenient, for pins, guards, etc. The mischiev- 
tousness of wearing gold is further seen in the fact 



SANCTITY OF THE BODY. 175 

that many times it has the *^ appearance of evil;^^ 
and, moreover, it is the excuse and stepping-stone 
for things frivolous and gay. Some wear it because, 
they say, they *'can afford to.^' But no one can 
afford to use money needlessly, nor to disobey God. 

LABOR AND REST. 

Man was made for labor and for rest. One is as 
natural and as necessary to him as the other, and 
both are fundamental in normal human life. Con- 
sidered together, one is as honorable in practice as 
the other. 

Sin has so disturbed the natural order of things 
that some work too little, and others too much. 
One is a life-waster, while his neighbor is a life- 
consumer. The lazy fights work, and the zealot 
fights rest ; and between them, the burdens of life 
are unjustly borne. It is said that if all worked 
their proper proportion, then none need work over 
six hours per day. There is nothing in the mere 
possession of wealth that rightfully excuses labor ; 
nor does ** the world owe any man a living,'^ who 
is able to earn it. It is right that every drone gets 
at least an occasional jostling ; and it is also right 
that the over- worker sometimes gets into the prison- 
house of suffering, and then into the narrow house 
of death, for breaking the law of his body. Many 
a premature death is charged to Providence, that in 



176 LESSONS IN HOLINESS. 

the eyes of God is practical suicide. It is our duty 
to know the way of life, and to walk in it. 

Holiness comes in, that it may right the labor- 
question. This is one part of its mission. It digni- 
fies work, and makes it delightful, whether of the 
hand, head, or heart. It dignifies rest, and raises 
to it the beautiful monument of lengthened life. 

Still, holiness has been hindered by ignorance, or 
it would have done more in regulating our activi- 
ties. It will not always be kept back in this, one of 
its God-given powers. 

It is not rest of the body alone that saves the 
body. Work expends vitality, no matter what its 
direction. Both the mind and the affectional na- 
ture need use and expansion ; but beyond the point 
of legitimate use, they not only injure themselves, 
but the casket that contains them and gives them 
such golden opportunities. On this account our love 
of the good and hatred of the bad need frequent 
sabbaths. And love itself grows stronger by allow- 
ing it to hibernate, to sleep, to be let alone for a 
little time. It is a mercy that the Spirit frequently 
dispels the summit-cloud of sanctified emotion, or 
turns our feelings into less-exalted channels. Di- 
rect spiritual labor tires the heart itself, if too long 
persisted in, and also wearies the mind to deple- 
tion ; and then they act on the body, and unfit it 
for successful labor. They all need rest together. 



SANCTITY OF THE BODY. 177 

To say that a lively prayer-meeting rests the wea- 
ried body, is scarcely correct. It merely restores 
the drooping circulation, with a feeling of rest, and 
expenditure goes on, instead of rest. Why will 
we not learn to save our strength for the prayer- 
meeting, when specially necessary, or else, if very 
weary, religiously and deliberately keep away from 
it ! It were only an extraordinary emergency, 
growing out of the pure law of charity, that should 
cause such a rule to be broken. 

The proper time for social meetings is in the early 
part of the day — especially before night-fall. Then 
the whole man is more vigorous, except nature has 
been turned about through false habits. Yet, as we 
reach sinners the most extensively in the evening, 
gatherings at that hour seem inevitable. But the 
abomination of late meetings, as a habit, should be 
more sedulously guarded against by the holiness 
people than is usual. Many very long meetings 
result from singing whole hymns, when a stanza 
would do, merely because singing makes people feel 
well ! But alas for the physical reactions that come 
in time ! Late meetings are only occasionally nec- 
essary ; and the work will frequently go on all the 
better, if an adjournment be made when at a point 
where feeling and expectation are high. 

People — even many holiness people — pay far too 
little regard to sleep. It ought to be more abun- 
12 



178 LESSONS IN HOLINESS. 

dant, and there should be more of it before midnight. 
On going home from meeting, go immediately to 
bed, instead of getting up a holiness sociable ! 

Do not eat anything — not so much as an apple — 
before retiring. Deny appetite, if you feel it, for it 
is unnatural. Rest is needed, and not food ; and to 
set the stomach in motion is to hinder complete and 
necessary rest, by diverting the vitality into a new 
channel. There is expenditure and loss, equally by 
praying and digestion. Many a life is lost — many 
an evangelist's life is destroyed — by late praying 
and late eating. 

We sometimes miss the meaning of the word 
** sabbath.'' It is** rest." By a well-advised law 
of nature, the Sabbath is not only for worship but 
for repose. Many people never give their bodies a 
Sabbath, but go to meeting too much; and it is 
as true that many ministers defraud their bodies, 
by working seven days in the week — Sunday be- 
ing as laborious as any. This is wrong. And as 
the soil of Israel got its Sabbaths by the seventy- 
years captivity, so these people and ministers finally 
get their Sabbaths by an enforced rest. 

You say you are a healthy man or woman, do 
you? It is well. Then stay so, yet awhile. Lift 
for God — perhaps lift mightily for him — and then 
breathe, and rest. Use your life-forces ; but con- 
serve them rationally. Forecast your working- 



SANCTITY OF THE BODY. 179 

places, if necessary ; but if saved fully, and at the 
same time naturally active, then be sure to forecast 
for rest — be you young or old. Live ! live ! 

FOOD AND FASTING. 

If any one regards the present title as out of place, 
in giving ^* lessons in holiness, ^^ he will readily be 
righted by scanning the rich treasure-house of The 
Word. *^ Whether ye eat or drink, or whatsoever 
ye do, do all to the glory of God." (1 Cor. x. 31.) 

1. There are various scriptures against gluttony. 
Gluttony may be defined as improper eating ; eat- 
ing too rich food, too much of it, too irregularly, 
and needlessly. By it there is waste of sustenance, 
injury to the body, a benumbing of the spiritual 
senses, and loss of spiritual power. Gluttony is as 
much an intemperance as whisky-drinking. And 
Sylvester Graham well observes (we quote from 
memory), that drunkards are made in the dining- 
room, rather than in the bar-room ! Such being 
the case, the grand remedy for tippling should be 
enforced by the Christian philanthropist. 

Many of our holiness people are suffering from 
one or several forms of gluttony. They pamper 
themselves, their children, and their company. 
The appetite is tempted with too many kinds at the 
same repast ; with mere stimulants, in the form of 
spicery ; with swine's-flesh, the mother of scrofula, 



180 LESSONS IN HOLINESS. 

and with rich cookery in general. Many are con- 
firming themselves and their children as dyspep- 
tics, by eating at all times ; for in this way the 
stomach is deprived of that rest which :s absolutely 
necessary to its own health and safety, and also to 
the continued manufacture of good blood. Many 
stomachs are never empty and at rest except a few 
hours before breakfast. Experience proves that it 
is sufficient to eat only twice a day •, but if you think 
it better to eat three times in twenty-four hours, 
then be regular, and do not eat fifteen times ! And 
be as regular with the children as with yourselves* 
Why imperil their lives simply to please them? 

2. The subject of fasting claims the attention 
of the sanctified. Fasting is sometimes a pnysical 
advantage ; but it is also an institution of Christian- 
ity. It is an extraordinary cessation from food — 
total, or sometimes partial, or from ** pleasant 
food.^^ It is not a penance, a merit, but an act of 
self-denial; a privilege, a duty, or both together. 
It allows the vital force to be diverted from the 
stomach to special and continuous acts of worship, 
prayer, and self-examination. It therefore implies 
a cessation from ordinary work, so far as possible. 
It gives the opportunity, many times required, of 
deep communion with God, and deep searchings 
into his character and plans. The ancients fasted, 
and so did Christ. And he told his disciples — and 



SANCTITY OF THE BODY. 181 

SO speaks to the sanctified to-day — that mountain- 
moving faith is only exercised through ^* prayer and 
fasting." (Matt. xvii. 21.) There are times and 
occasions when some great spiritual desire and bur- 
den makes fasting natural, and even compulsory. 

The deeply pious, if they long remain so, usually 
have a habit of fasting. Some fast regularly, and 
others irregularly ; but the latter way seems prefer- 
able, as it is more likely to prevent monotony and a 
mere will- worship, and the New Testament gives 
no rule on the subject. A deep and tender spirit 
can safely be left to the leadings of the Holy Spirit, 
as to the times and occasions of fasting. 

It must be observed that fasting in concert proves 
beneficial. This may be brought about, in times of 
special need, by church or state appointment, or 
other and simple means. At our protracted holi- 
ness meetings the Lord frequently indicates to some 
one — perhaps more generally to two or three — the 
advisability of a fast-day, with an "all -day'' ser- 
vice. These are often seasons of remarkable power. 
We have known a fast-day at camp-meeting to re- 
sult in the blessing of as many, either justified or 
entirely sanctified, as on six or eight other days of 
the same meeting. 

Occasionally there is suffering in seasons of fast- 
ing. This is not owing to an intrinsic necessity of 
the fast, but to general health and habits of life. A 



182 LESSONS IN HOLINESS. 

drinker of tea probably suffers from a headache, 
while those who have abandoned its use, on such 
occasions are usually free from this ailment. 

POISONS. 

A poison is a substance which, when taken into 
the body, is an enemy ot lite. Oi the whole bane- 
ful brood it will be piioper to mention a few, because 
they are doing great harm by their constant and 
wide-spread use. These are opium, tobacco, alco- 
holic beverages, coffee, and tea. 

Much is said of the cost ol these substances. It is 
alarmmgly great. There is no nutriment in them— 
we can scarcely say, the most insignificant trace of 
it; therefore they cause an inexcusable waste of 
the Lord's money. And if tea were valuable and 
wnolly nutritious, costing fifty cents per pound, 
it would be an inexcusable extravagance, when 
placed over against oatmeal, costing five cents per 
pound ! But still, tne money-cost of these things is 
not the greatest bar to their use. Again : the most 
of them are robbers ot common decency. They 
make their users filthy, or penetrate the surround- 
ings with vileness. This is a very strong argument 
against them. But neither here is the superlative 
difficulty. The mighty argument is, every one of 
them is a poison. Again applying the question of 
cost, they destroy earth's costliest commodities, life 



SANCTITY OF THE BODY. 183 

and probation ! And as to purity, they, as poisons, 
are intrinsically unclean to mortal man! They 
make the body unclean with their unhealthful and 
disturbing presence ! They make the soul unclean 
by loss of moral sensibility, and slavery to their use I 
Oh, opium-idolatry, how wretched ! Oh, worship 
of tobacco, how debasing ! Oh, falling down before 
alcohol, how beastly ! Oh, coffee-slavery, how be- 
witching ! Oh, tea-god, how subtle and ensnaring ! 
All lusts of the flesh ! ' ' Worship God !^ ^ 

Toxicologists conveniently divide poisons into 
stimulants and depressants. A stimulant tempo- 
rarily increases the activity of the nerves and blood, 
while a depressant lowers such activity. However, 
all poisons first stimulate, and, if powerful enough, 
then sedate ; and a substance is named a stimulant 
or depressant according to its most prominent char- 
acteristic. The stimulation of poisons is really a 
vital effojft put forth to throw off the enemy ; and 
depression sets in when the vital force is proved 
insufficient, and falls before its enemy. Judged by 
these simple statements of the science of the case, 
the deadliness of the five substances considered is 
about in the order first-named ; opium being the 
worst, tobacco next, alcohol next, coflfee next, and 
tea last. All of them, tea not excepted, produce 
very marked stimulation. Indeed, the oft-used 
word, **habit,^^ and its less-noisy companion, **cus- 



184 LESSONS IN HOLINESS. 

torn/' are altogether inadequate to indicate suflQ- 
cient reason for the use of these enemies of man. 
Every one is used as a stimulant, an excitant ; or as 
a depressant, a sedative, a narcotic; whether the 
real object be known or not, or if known, acknowl- 
edged or not. Without exception, all of them are 
used because they make the user '' feel well '' for a 
while, or get him into a temporary working order, 
or from both causes combined. They all cause 
disease, as has been proved by the experiments and 
observations of men of science. They are destroy- 
ing multitudes every year. 

Now stimulants and depressants play into each 
other^s hands. When an unhealthful excitant has 
raised the currents of vital force unnaturally high, 
a depressant is called, to hasten the reaction and 
tone down the intensity of life, and vice versa. In 
this way tobacco invites whisky, and whisky invites 
tobacco. One form of stimulants also calls for an- 
other, so that highly seasoned food, tea, and coffee, 
have a natural tendency in the direction of beer, 
wine, and whisky. Almost every whisky-drinker 
uses tobacco ; and tobacco-users would as unvary- 
ingly use strong liquors were there not so many 
other forms of stimulation, and were there not so 
much teaching against dram-drinking. As the 
case now stands, thousands use strong drinks to 
answer their cravings, under the convenient but 



SATvCilTY OF THE BODY. 185 

deceptive name of ** patent medicines'^ (away with 
them !) and too many physicians, alas ! help on the 
giant evil by prescribing intoxicants. But what- 
ever the form of unhealthful stimulation or depres- 
sion practiced, it seeks and obtains both its increase 
and its opposites. Hence the greater danger from 
any poison, however small its power may seem. 
And hence, also, the greater necessity for temper- 
ance in every natural appetite and passion, so that 
improper indulgence may not lead to the use of 
popular poisons. 

The exhilirating effect of tea is very generally 
acknowledged. It is also true that this passes into 
a degree of down-right drunkenness — in how many 
cases cannot be determined. Joseph Binear relates, 
that one time before giving up the seductive bever- 
age forever, he distinctly felt the same ** boozy'' 
sensation, after indulgence, that so frequently fol- 
lows the drinking of whisky. We respectfully ask 
the attention of holiness people and others to the 
matter of tea — and to that of coffee, as well. Many 
have given up these drinks ; and a multitude more 
would do so had they sufficient light. So let the 
light be given ! And let the young be sacredly pre- 
served from the snare. No excuse should prevail for 
the drinking of ** just a little tea." You can drink 
whole cauldrons of *' warm drink," so often consid- 
ered useful, without a particle of tea or coffee in it ! 



186 LESSONS IN HOLINESS. 

Tobacco is so powerful a poison that it is classed 
as a depressant, a narcotic, as against alcohol, that 
is classed as a stimulant. Because its special effect 
is to lower the vital forces, it is very harmful in*- 
destroying moral sensibility. This is the natural 
and easily-accounted for result. It destroys both 
soul and body together. If from its use the nerves 
are languid and the pulse is correspondingly slow, 
then the spiritual perception is beclouded, and the 
spiritual faculties are benumbed. Let us take an 
example, though an extreme one. See that old 
tobacco-user ; how quiet he is, except when aroused 
by something extraordinary ! His instincts are 
mostly groveling, vengeful and impure. He stands, 
with little interest, at the foot of the ladder of self- 
respect, aspiration, and moral power. What cares 
he, in comparison with true manhood, for wife, or 
child, or friend, or country, or Christ, or heaven I 
He breathes, rather than lives ; he drones, as w^ell as 
drools ; and forgets the immortality of his opportun- 
ities, with the immortality of his doom. He does 
not, like the whisky-drunkard, ^* shoot Niagara,^' 
into the abyss of eternity, but sinks, imperceptibly 
and unalarmed, into hell. If, ere he passes aw^ay, 
he is saved, it is because an earthquake Holy-Ghost 
power reaches him. Indeed, the insensibility of the 
unsaved to the claims of the gospel is very often 
attributable to the deafening and besottish influence 



SANCTITY OF THE BODY. 187 

of the tobacco-fiend. Many professors of religion 
have been dwarfed, and thousand on thousands 
spiritually slain, from the same cause. But holi- 
ness, blessed evangel ! shows the evils of tobacco, 
and in the name of Jesus offers the tobacco-slave 
freedom— entire freedom forever — from the chains 
of his unnatural appetite. Praise the Lord ! There 
is light on the pathway, also, that shows us that our 
lands are not to be prostituted to the unholy culture 
of this poison ; that our industries are not to be 
given over to its care and preparation ; that our 
merchandry may in no wise be contaminated with 
its profits ; and that our houses, and social inter- 
course, and persons, and influence, must not be sat- 
urated with its unholy incense ! *' Be ye clean, 
that bear the vessels of the Lord !'' (Isa. lii. 11.) 

Opium is a poison largely prescribed by medical 
advisers. In this way it came to be employed as a 
soother of pain, until now it is used, independently, 
on the right hand and left. It soon becomes a ne- 
cessity to passable existence ; it then breaks down 
the body^s powers, life becomes a burden, and death 
closes the earthly scene. 1'he opium-eater^s life is a 
slavery, a;nd a slow suicide. The hereafter is fearful 
to contemplate. We bring opium-medication, the 
great mother-source of the evil, directly to the man- 
hood, and conscience, and honor of the physician. 
We believe there is no need of it, at all ; and cer- 



188 LESSONS IN HOLINESS. 

tainly you ought to believe that, at least, it should 
be narrowed down to a very small compass. Then 
be pleased to work vigorously in that direction ! 
Every parent ought to beware, religiously, of the 
*' cordials,'^ advertised for quieting the little ones. 
They all have opium in them. Keep them away. 
It is written: *^Thou shalt not kill !^^ And let 
every man and woman be personally free from the 
powerful narcotizer. Do not hold live coals in 
your hands — they must burn you! If free, keep 
free. If not free, come to the all-saving fountain, 
and be cleansed from sin, and purged from the 
awful opium-curse. You, like others, may be fully 
freed, in a moment of time ! 

Some holiness people have found that sanctifica- 
tion of the body does not comport with the use of 
poisonous drugs, in any shape whatever. The 
opening heaven of light, doubtless, will reveal this 
fact to many more. 



XXVIIL— RECREATIONS— AMUSEMENTS. - 

ll^ffANY are out at sea, without anchor or rudder, 
.pll on the subject of recreations, amusements. 
JFor this there are two general causes. One of these 



BECREATIONS — AMUSEMENTS. 189 

is depravity, and the other is more or less lack in 
the discovery of fundamental principles. 

The ground-thought of '* recreation 'Ms renewal 
of life. That of ** amusement 'Ms diversion. As 
used, they both have added to them the thought 
of pleasure. Recreation is such a new order of 
activities as gives to the organs of either the body 
or mind, already exercised, an opportunity to rest 
and recuperate. Becreation is always amusement, 
but amusement is not always recreation. Recre- 
ation is proper ; but mere amusement is improper, 
because it tends to the destruction of life and morals. 
Mere amusement represents license, trooping gaily 
through the regions of sin ; and asceticism, with its 
cloisters and houses of separation, is a frost- bound 
traveler in the Arctic belt, formal, and dead ; but 
recreation, well-guarded by prudence and love, sits 
between the two, in the fruitful fields of holiness. 

1. We are so created ^hat recreation is sometimes 
of service. God is found in it, and it is then a bless- 
ing to the soul. But some things recreating to the 
body*are the contrary to spiritual life. Children, 
in their innocency, are fond of recreation ; and we 
can well understand that the child-like simplicity 
of the life of holiness may and ought to embody and 
sometimes utilize the best elements of recreation. 
Some of us would live longer and better lives if we 
would occasionally throw off a little of the dignity 



190 LESSONS IN HOLINESS. 

that position lends us, and not be ashamed to show 
^ trifle of the purified humanity that still remains ! 
The sick and ailing, especially, may take a hint at 
this point. There is no objection, but approbation, 
of those friends who, recreating in a Florida Win- 
ter, not only gave " tull-salvation testimony in 
<jountry meeting-houses and cabins, ^^ but enjoyed 
^^ moonlight strolls through the moss-draped forests, 
rambling through orange-groves," with ^* native 
peals ot innocent, wild- woods laughter. '' But, alas ! 
we should quite melt away, and lose sanctificatlon, 
were we long to live in such an atmosphere. It 
would soon cease to recreate, and begin to destroy. 
And we do not forget that there is sometimes such 
^n elevation in divine manifestation, it may be for 
days or* months together, that scarcely the shadow 
o! recreation is recognized or desired. 

2. One corner oi social lite is built on the foun- 
dation ot recreation. By expending somewhat in 
this direction more is gained than lost. Paul recog- 
nized this when he proposed visiting the Romans, 
in journeying to Spain: ^'If first," he said, ^'I be 
somewhat filled with your company.'- (Bom. xv. 
24.) But what fearful derelictions in social recrea- 
tion — God and eternity left out, and the worldly 
spirit and its customs brought in! Jesus must be 
all, in all, whether we speak directly of him or not. 
After separation from the worldly spirit, that even 



RECREATIONS— AMUSEMENTS. 191 

infests the professedly Christian churches, Lizzie M. 
Boyd says : ^* And now began the reproach of the 
•cross. There were fairs and festivals in the church ; 
but I had to say 'No/ when nearly everybody else 
said *Yes.^ There were many requirements of 
social hfe that I had not time to attend to, because 
the King's business was pressing ; so I did not give 
much time to 'calls,' and social entertainments... 
This separation has been in a multitude of little 
things, just where we would be tempted the most to 
yield ; but the battle fought, it was liberty indeed — 
liberty the fullest, grandest I had ever dreamed of 
knowing.'' 

The dance is a subtle representation of the devil. 
Not that motion accompanying music is, alone 
considered, necessarily evil ; and not that without 
any manner of possibility can dancing occasionally 
be physically beneficial ; but it is sensuous, captivat- 
ing, worldly. It is contrary, in almost every aspect 
conceivable, to the sanctified life. The '' round- 
dance " is voluptuous, sensual, devilish. It is unfit 
for civilized society. And a public dance is sur- 
rounded by seen and unseen immorality. 

The common party, including the festival, is a 
training-school of impurity. Think of its late sup- 
pers, its froth and slang of words, its bitter envies, 
its silly games, with '' forfeits" and " kissing,' and 
other familiarities that '' breed contempt;" and then 



192 liESSONS IN HOLINESS. 

declare before God if it be fit for the attendance of 
a Christian or a Christianas child ! To worldlings 
the ordinary dance is not so demoralizing as a fes- 
tival or party is to the heart of the church. Many 
a soul comes from a baptized *' sociable" barren of 
spiritual joy, having foolishly traded it for the joy 
of the world ! It is right for the holy to eat, and 
drink, and talk together. Sometimes we do not do 
these things enough. But it were better to silence 
our social instincts, and muse solitary and alone, 
than thus to give our social privileges to the enemy 
of souls ! 

3. Fiction is a common element in amusements, 
and even in recreations. All the flowers of poetry, 
all the figures of speech in common use, that lend 
their charms to the flights of oratory, and all the 
parables of our Lord, are fictions in form, whether 
their substance be true, or whether it be false. 
The little child is innocently happy in playing at 
' * house-keeping. ^ ^ The object-lessons of the schools 
are frequently but the mere shadows of truths — 
making them palpable. Indeed, there is much of 
this style of fiction in the world. It may be right, 
if the untrue be not called the true, but be under- 
stood as figure and form only, given to simplify and 
illustrate the solid truth. But where there is a sys- 
tem of fiction, professedly for amusement, and, at 
the best, but incidentally for instruction, that is 



RECREATIONS— AMUSEMENTS. 193 

carried on by worldly men, by worldly means, with 
worldly surroundings, for worldly personal ends, 
what has the sanctified to do with it ? Nothing ! 
verily nothing, but to oppose it with all his might. 
And such is the theatre ; only to call it worldly is 
but faintly to touch its real character. It is a mass 
of moral putridity. Almost every play is foul. 
And if something good is represented, it is truth 
standing out from a maelstrom of death. The play- 
house cannot be reformed. 

No system of amateur plays can be tolerated by 
the sanctified. The Bible gives no countenance to 
these things. The devil gets in every time. Pride 
strides every stage, and brazen faces are made 
there ! Sunday-school ''pieces'^ are no exception 
to the rule. Who becomes enamored of the truth 
that is uttered ? But who does not think and talk 
of '' appearances,^^ and perhaps of the paltry dollars 
that are '* taken at the door]^' These things are 
feeders of the theatre, and of worldliness at large. 

4. The principle of strife enters into every game. 
The rule is, that such striving takes on sinful animus 
and form. If skill were worth anything, when at- 
tained and recognized, it were a redeeming feature ; 
but this, at least, is rarely the case. Unless with 
mere children — and scarcely in that direction — the 
games of the day cannot well be regulated into 
sanctity, and therefore should be discouraged. 
13 



194 LESSONS IN HOLINESS. 

5. But the question arises : '' Our children need 
amusement — what shall we do with them ?^^ Do 
this with them, if they are not saved : get them to 
God. If compelled to wait a little before such a 
consummation, keep them obedient, and do the best 
you can. But salvation is the key to the situation. 
The children ought to be converted, and then sanc- 
tified. Throughly saved children are not hard to 
manage. They are subject to the law of spiritual 
enjoyment, with the parent ; and if they have an 
extra degree of animal spirit, this can be harnessed 
by giving it proper liberty and employment. In 
some good degree, be companions to them. Give 
them good books and papers, good tools, good scien- 
tific instruments, good schools, an occasional visit 
and excursion, and good church life, if the latter be 
possible ; beginning and supplementing all with the 
freedom, and yet sacredness, of a good home ; and 
then the younger members of the family will not 
desire the theatre, nor play the truant, but be 
happy and true, and fit for life, for usefulness, and 
for heaven. 



PART HI. 

THE WORK OF HOLINESS. 



XXIX.— THE CHURCH. 

iP^OD^S saving power is manifested in and through 
^( his Church. The Spirit convicts the sinner of 
his sins, and he and The Church together say, 
^* Come !'' Thus the Bride of Christ is lifted into a 
•sublime altitude in the work of salvation. Let us, 
therefore, briefly inquire concerning her constitu- 
tion, as it is revealed to us in the New Testament. 

X, The Church of God is one and indivisible. It 
is catholic, or universal. It is made up of aU and 
singular who are saved of Christ, whether on earth 
or in heaven. (Eph. iii. 15.) 

Into The Church we are inducted by the new 
birth. This is the work of the Spirit alone, and is 
not the result of any ceremonial or ministerial 
office, but of ** repentance toward God, and faith 
toward our Lord Jesus Christ. ^^ Mark this : it is 
regeneration, and not entire sanctification, that 
constitutes membership in The Church of God ; for 
The Church itself requires to be sanctified and 



196 LESSONS IN HOLINESS. 

cleansed, and perfected, so as to be *^a glorious 
Church, not having spot, or wrinkle, or any such 
thing.^^ (Eph. v. 25-27 ; iv. 11-13.) 

The Church is organized. It has a record-book, 
each member's name being '^written in heaven.'^ 
(Heb. xii. 23 ; Eev. xxi. 27.) It is plainly said : '^ Ye 
are the body of Christ, and members in particular.'^ 
(1 Cor. xii. 27.) It has a government, and Christ is 
king. (Isa«. ix. 6, 7; Eev. xv. 3.) Christ is the 
head of the body, and all, in all. (Eph. i. 21-23.) 

Heaven is the headquarters of The Church. It 
doubtless has many officers there, but it also 
has them here below. (Acts. xx. 28 ; 1 Cor. xii. 
28-30 ; Eph. iv. 12.) In other words, The Church* 
on earth is constituted, organized. It has a Book 
of Law, members, officers, and service. The offices 
are of different grades and service, and are filled by 
divine appointment ; though it is expected that 
others beside those appointed will have the grace 
and discernment to recognize and adopt such ap- 
pointments. Organization may not always be 
formal, but it must exist ; and its greatest efficiency, 
at large, is under simple, appointed, and recognized 
outward or manifested forms. In order to pre- 
vent tyranny from backslidings, or from lack of 
official discernment, or otherwise, we have this di- 
rection : ^^ Neither as being lords over God's herit- 
age" (1 Peter v. 3) ; and the people are to *^ obey,'* 



THE CHURCH. 197 

but only in ^^ the faith," and in ** the word of God" 
(Heb. xiii. 17, 7 ; Acts v. 29). And, again, it is writ- 
ten : '' Yea, all of you be subject one to another, and 
be ye clothed with humility." (1 Peter v. 5.) 

2. The universal Church, of necessity, is territo- 
rially divided, and the divisions are called **the 
churches." This term is used in the New Testa- 
ment about twenty-five times. These churches 
are always made up of those members of the general 
Church residing in one town or community. 

There is no instance where the churches of a 

province, or any considerable section of country, are 

called ^'a church^' — using the singular number. 

' But we read of '' the churches of Asia," etc. (1 Cor. 

xvi. 19; Acts xv. 41.) 

^he churches were not always individual con- 
gregations, as may be concluded in the case of that 
at Jerusalem. (Acts xv. 4.) This church was 
so large that there were probably several regular 
places of worship in the city. In proper accord 
with this constitutional provision of The Church, 
Leonard W. Bacon, in accepting a call from a con- 
gregation in Connecticut, said (substantially) : '^ I 
do not come to you as the pastor of your church, but 
as one of the pastors of the church in N." 

The churches seem to have had but slight organic 
connection with each other on ordinary occasions, 
except in fellowship. But this last was so perfect 



198 LESSONS IN HOLINESS. 

that laborers, beside the apostles, were usually re- 
ceived, from any one church, by the others. 

3. The word church (Gr., ekklesia) primarily 
signifies, ^Hhat which is called out,'^ an assembly^ 
religious or otherwise. Hence, there were separate 
assemblies, which might have been private and not 
specially organized or otherwise. As one of this 
third type of the New Testament church, we read of 
*nhe church in the house.'^ (See 1 Cor. xvi. 19; 
Col. iv. 15 ; Philemon 2.) We must also refer to this 
class such assemblies, churches, as are gloriously 
commended in Mai. iii. 16, 17 ; and of which our 
Lord says : /' Where two or three are gathered to- 
gether in my nanxe, there am I in the midst of 
them.'^ (Matt, xviii. 20.) Who shall deny us the 
privileges of such a church? To do so is ecclesiasti- 
cal tyranny. When not convened at the same hour 
as the larger congregation to which we belong, to 
take the privilege away is robbery. The principle 
of common, unrestricted worship of this kind was 
contended for in the Reformation oX Luther, and 
sealed with a multitude of precious lives. It is only 
a backsliding or backslidden body that denies the 
inalienable right. Here we find the divine privi- 
lege of the ordinary holiness meeting, the neigh- 
borhood prayer-meeting, and all wayside gather- 
ings, without ecclesiastical supervision. Let the 
friends of holiness peacefully claim this privilege, 



THE CHURCH. 199 

as occasion may require. Liberty of conscience 
can always be maintained, though the enemy may 
keep us from the enjoyment of many of our rights. 

Intimately connected with the privilege of the 
smaller meeting, as above considered, is that of 
the larger or continued one. Over against the 
latter is the pretension of parish exclusiveness, by 
which members may not attend, nor ministers as- 
sist, beyond their own parish limits, without liberty 
from the pastor in charge. Now no minister has 
a right to interfere in another^s work ; and a pastor 
is the natural director of the more immediate spir-* 
itual work of his own congregation, so that no one 
may intrude on his appointments. But beyond all 
this are these meetings in unchurchly places, such 
as halls, streets, and the camp-meeting. This is not 
strictly pastoral work, and therefore is beyond pas- 
toral authority. It is evangelistic ; and evangelists 
** outrank^' pastors, scripturally (Eph. iv. 11), and 
naturally also, as their work is necessarily a wider 
one than that of the pastors. An evangelist may 
not assist a pastor without an invitation, but beyond 
that he is free. And one may serve as a pastor, and 
yet be called to perform evangelistic labor. 

4. The sects, or denominations, have no direct 
warrant in the New Testament. They have been 
claimed to be right because The Church itself is. a 
separation. But though separate from all false reli- 



200 LESSONS IN HOLINESS. 

gions, this does not argue that the body itself should 
be divided. 

The most significant excuse for sects, that can b€ 
presented, is, that the revival of a truth naturally 
calls its adherents to stand by it, and those who do 
not receive -it as naturally stand aloof. (1 Cor. xi. 
19.) The short-sightedness and stubbornness of sin 
prevent adherence to the truth. Moreover, there is 
incidental advantage in an outward, organized sepa- 
ration of those who inwardly disagree. (Amos iii. 3.) 

Denominational societies, those that are spiritual, 
are certainly real churches ; but the sects are not 
themselves churches. The latter can only be called 
such on the principle of usage; they are simply 
voluntary associations. Thus we see the error ol 
so speaking or writing of one of them as if ii 
were The Church, and therefore it were necessarily 
sinful to separate from its communion. 

As the sects are at present inevitable, the holiness 
people have an undoubted right to join any one oj 
them, on the principle of natural selection, as a hus- 
band or wife is selected. John P. Brooks well says : 
*'In all this matter of church -relationship among 
our holiness people, there is a tendency to extreme 
views. * Come-outism ^ presents the one, and the 
other takes on the form of a super-ecclesiasticism. 
There is hardly anything to choose as between the 
one and the other of these. They are both of the 



THE CHURCH. 201 

devil. It is perfectly safe to leave our holiness peo- 
ple to their own right convictions, as these are 
gotten from God^s word, his providences, and the 
Holy Spirit. ^^ 

PRACTICAL HINTS. 

1. Be true to your denomination, and your par- 
ticular church, in all things true and holy. In oth- 
er things, rather reprove them. Especially, be true 
to God's servants, the pastors. Their office is both 
high and holy. Be obedient to them in their true 
prerogative. Be very loving and kind to them, es- 
pecially as regards their reputation. Conserve real 
unity, and differ only when and because you must. 
*' Love as brethren ; be pitiful, be courteous.'^ 

2. Promote holiness in your church. Do this in 
the use of the ordinary means of grace ; by doctrine, 
and prayer, and testimony. Enter every feasible 
churchly corner, to promote salvation. Do it on 
your society privilege, if permitted, whether so de- 
sired or not. 

3. Value your society and denominational mem- 
bership, as a privilege of fellowship and usefulness. 
Yet, like other valuables, hold it strictly in God. 
So many worship the church ! but do thou not so. 
Holiness has been greatly injured by slavery to the 
church ; but be very sure not to allow this in your 
heart, for it is a discomfort, and a grace-killer. 



202 LESSONS IN HOLINESS. 

4. Be calm about your membership. Keep in 
God, and he will lead you. (Isa. xxx. 20, 21.) Stay 
where you are, unless specially called away. As a 
general rule, it is safe to stay there while you have 
an open door of testimony and usefulness. If you 
move, do it not too soon, nor too late. Avoid all 
threatening and flattery, that are intended to make 
you remain. Remain, whether so desired or not, till 
your present work is fully done. Then do not bind 
the living to the dead. And, afterward, avoid the 
prowling sectary, who desires you to join him at 
the expense of holiness. Go where God calls you. I 

5. Do not forget your Heaven-given right, out-^ 
side of denominational and society opportunities^ 
simply, as a member of The Church of Christ, to 
labor as you can, for God, for souls, for holiness. 

6. Many of us have strong hope that there is to 
be a period on earth when denominations shall all 
pass away. Let us not impede the consummation^ 
but hasten it. We will not live to see it ; but in the 
meantime, remember that the spirit of genuine 
holiness overleaps all sectarian wal^and brings us 
into glorious onenecs in Christ. (John xvii. 20-23.) 
We mayor may not be so far advanced as our next- 
door holiness neighbor in plans for further outward 
union ; but we may well allow him his freedom, and 
labor with zeal and wisdom for ^^ the unity of the 
faith, and of the knowledge of the Son of God.^' 



HOLINESS ORGANIZATION. 205 



XXX.— HOLINESS ORGANIZATION. 

fERY little is accomplished without organiza- 
tion. This lies in the law of the case. It may 
be formal or informal, and yet efficient. An open 
organization has the merit of acknowledged plan, 
and acknowledged leadership and promptings un- 
der a plan. Through God it means vigor and suc- 
cess. 

If holiness were properly cared for by the various 
churches there were but little need of specially asso- 
ciated holiness. The work of care and aggression 
would move on, under the revolutions of church ma- 
chinery, empowered by the Holy Ghost. But too 
many churches and pastors distrust and retard the 
holiness movement ; and not a few are found, who 
deliberately slaughter the experiences of the pure, 
wherever they conveniently can do it. Indiffer- 
ence and opposition must be met with organization 
and aggression. 

Organization is simple, and should remain so. 
This is the order of God. True holiness is very 
simple. Many of the churches have a multiplica- 
tion of societies, and committees, and forms ; and 
if the Holy Ghost be not powerfully applied, much 
of this machinery stands still, or man-power is sup- 



204 LESSONS IN HOLINESS. 

plied, and wear and creaking are the result ! So 
we must beware of long strings of rules and offices, 
as being in the direction of secularization and unho- 
liness. We can man a bellows better than a wind- 
mill ! 

The organizations needed are Bands, County As- 
sociations, General Associations, Camp-meeting 
Associations, Bands of Workers, and, probably. 
Publishing Associations. Some of these may prof- 
itably be united in one. 

1. The Band is of primary importance. It may 
laave only two, or two hundred, members. It may 
be perfectly independent, but the system of auxil- 
iary bandship, in connection with some territorial 
association, is generally better. The Band is simply 
a neighborhood holiness association. In cities and 
villages let it include a general home-mission work. 
It should take in hand the appointment of special 
and protracted holiness meetings, and secure labor- 
ers for them. But the regular holiness meeting 
Is the leading work of the Band. These ought to 
be carefully and lastingly sustained. So many go 
from home to the great meetings, and neglect the 
little one at home ! Lack of the real experience of 
holiness is the prevailing cause ! 

2. General Associations are for general work. 
Their constitution need not be delineated at large. 
The County Association — or something of the kind — 



HOLINESS ORGANIZATION. 205^ 

should not only answer calls for meetings, but go 
into ''the regions beyond.'^ The plan should be to 
go to the towns and villages, the school-districts and 
neighborhoods, and present holiness '' in the broad 
places thereof.'^ Why not? The command does, 
not read, '' Go — when and where they send for 
you!'^ but, *'Go— go ye into all the world, and 
preach the gospel to every creature V^ 

3. Bands and associations, as well as churches, 
are charged with the important duty of providing, 
holiness homes and workshops. Some of these may 
be in private houses, but others require to be hired, 
purchased, or built. No one questions this in the 
case of churches ; but a holiness mission-house may 
be as necessary as a church-house ; as proper as a 
Young Men's Christian Association building. Let. 
the holiness people be increasingly knowing, wise, 
and active in this matter. Holiness tabernacles are 
not infrequent, and more of them are required. A 
thousand of them could be used to advantage. 

5. The printing-press is a powef-ful promoter of 
holiness. It may be used by an association, or pri- 
vate enterprise ; but such use must be untrammeled, 
in God. Books, tracts, and papers, are the forerun- 
ners of many a precious experience ; they also are 
food, and light, and blessing to the holy ones. Of 
tracts and papers, especially, not half enough are 
in use. When will the holiness people universally 



206 LESSONS IN HOLINESS. 

see the beauty of these silent, unobtrusive angels, 
that serve as missionaries of the cross and of holi- 
, ness ? Who is giving away these leaves of truth ? 
Of holiness papers, this should be said : there is a 
human tendency to start new ones unnecessarily. 
A goodly number are needed, but not a multitude. 
If we were all as free to support such an enterprise 
when out of our hands, as we would be were it in 
them, according to the necessities of the case, then 
the path of holiness journalism would be corre- 
spondingly easier to walk, and complete success 
more assured. 



XXXL— BENEFICENCE. 

BENEFICENCE is holiness in motion. Men 
are generous without any salvation, but can be 
l)eneficent only as a result of salvation. Full salva- 
tion fits the heart for full beneficence. 

Albeit, it does not give full light on either the 
privilege or art of holy giving. On these points we 
have many things to hinder us, and many to learn. 
It is as necessary to preach about them as about 
prayer and faith. We w^ant to give lovingly, wise- 
ly, seasonably, suflSciently, and in every way well. 



BENEFICENCE. 207 

1. Beneficence is a going out of ourselves, and 
beyond ourselves, for others. It is the transfer of a 
valuable, for a valuable purpose, to a valuable ob- 
ject. It is an action born of the Spirit, pleasing to 
the Spirit, and rewarded of and by the Spirit. As 
God gave his most valuable treasure for men, so 
holiness is the singing of a heart made ready to 
empty itself over the necessities of others. As the 
Lord Jesus, by a sublime act of beneficence, gave 
his life for us, so the last ramification of the benefi- 
cence of the holy is in a similar line of sacrifice. 
^'Hereby perceive we the love of God, because he 
laid down his life for us ; and we ought to lay down 
our lives for the brethren. ^^ (1 John iii. 16.) Are 
we all ready for this ? The wholly sanctified ought 
to be. They are, in substance, in principle. 

2. So great a sacrifice as life may not, every day, 
be called for; but the same principle is demon- 
strated, for common use, in the verse succeeding 
the one just quoted, as follows: "But whoso hath 
this world's good, and seeth his brother have need, 
and shutteth up his bowels of compassion from him, 
how dwelleth the love of God in him ?'' Under- 
neath this law we find those offerings that made 
** all things common,'' during the post-pentecost 
tarrying at Jerusalem. The agrarianism of that 
occasion was one that grew out of the occasion it- 
self, and must have the comment of Paul, in writing 



208 LESSONS IN HOLINESS. 

to Timothy, in which he does not suggest commun- 
istic title to property, but says : '' Charge them 
that are rich in this world, . . that they do good, that 
they be rich in good works, ready to distribute. '' 
(1 Tim. vi. 17, 18.) The needy cannot demand as- 
sistance as a legal right ; but those who are able are 
to help such as a beneficence — freely, fully. 

3. The Scripture carries the law of beneficence 
far out beyond *^ the brethren.'^ ^^ As we have 
therefore opportunity, let us do good unto all men.^' 
(Gal. vi. 10.) John Howard says: ^'Superfluities 
should be given up for the convenience of others ; 
our conveniences should give place to the necessi- 
ties of others ; and our necessities should give way, 
in some degree, to the extremities of the poor.^' 

4. The subject of riches cannot be discussed here. 
God hates the mere love of money, and sternly ac- 
counts it an idolatry. It is cursing the world. It 
is cursing the church. It is cursing many who are 
numbered as holiness people. Holiness makes giv-^ 
ing a favor to the giver — a *' grace. ^' (2 Cor.viii. 7.) 

5. Many are sinfully laying up too much for a 
*' rainy day." We should give our children educa- 
tion, and perhaps some capital, but not riches. Our 
estates, at death, should not go into the hands of 
the unholy, but be given directly to the Lord. 

6. The spirit of display is an occult spirit, and so 
is all '* lust of the flesh. '^ The holy ones need to be 



BENEFICENCE. 209 

guarded about dress, fine equipages, fine houses and 
• furniture, pictures, needless nick-knacks, foolish 
books, expensive tables and feasting, and many- 
other things — things that do harm directly, and are 
robbers of God's money. 

7. There is enough for the Lord's cause, do we 
all but do our part, and have faith in God. (Study 
Isa. Ix. 4-17.) 

8. But how much shall we give to the cause 
of God and humanity ? Beside our lives, our all, 
in cases of emergency, there is a Bible rule for 
ordinary beneficence. Concerning collections for 
the poor saints, Paul says : '^ Upon the first day of 
the week let every one of you lay by him in 
store, AS God hath prospered him." (1 Cor. 
xvi. 2.) Under the old law the Jews gave one 
tithe of their increase to religion, and perhaps an- 
other to the poor. In general, we can do no less 
and keep up with our prosperity. The greater the 
prosperity, all things considered, the greater the 
per centum ought to be. Indeed, many are so sit- 
uated that their whole net income should be set 
apart to beneficence. In giving by rule, we only 
need to caution ourselves against a '* legal " spirit. 

9. '^He that giveth, let him do it with simplic- 
ity." (Rom. xii. 8.) Not with double or corrupt 
motives ; not necessarily in a clandestine manner, 
(2 Cor. viii. 19 ;) and yet, void of display. (Matt, vi.), 

14 



210 LESSONS IN HOLINESS. 

10. Many objects properly demand the benefi- 
cence of the pure. Indeed, we have no right to 
circumscribe our gifts, so as to cramj) the heart, 
and beget selfishness ; yet some specific work may 
be so laid on our hearts as to claim very great atten- 
tion. The holiness people ought carefully to give 
to the beneficent work of their several churches, dis- 
criminating among the various plans offered so as 
not to give for unholy objects. We ought to support 
the preaching of God's word, but cannot rightly be 
expected to give so much for that which is diluted 
as for that which is pure. Holy money ought not 
to be given to pull down holiness. The professors 
of holiness should give very liberally to support the 
holiness movement. It is specially confided to our 
care. Others will do little for it ; therefore, very 
properly, we are called to do more. There is won- 
derful room for the use of money in holiness enter- 
prises ; and God wonderfully blesses, and will bless, 
the givers and the gifts. Are we doing our Individ- 
ual part in the matter ? Some are not. 

FESTIVALS AND FAIRS. 

There are many ways of alluring people to give. 
Double motives are presented, and one if not both 
of them is likely to be impure. And what renders 
the matter very serious is, the unmistakable fact 
of church complicity in this species of unholiness. 



BENEFICENCE. 211 

It is a curse to their efforts, and a snare to them- 
:selves and to the world. 

Of this kind the festival is specially prominent. 
It is simply an entertainment for the ostensible 
good of a good object, but presented from a lower 
stand-point than the good of that object. There is 
no holy giving about it. It is a very poor attempt 
at sanctifying gluttony, and frolic ! The money 
received from it is as much out of place in the treas- 
ury of the Lord as would have been the thirty pieces 
of silver that Judas dashed down at the feet of the 
murderers of Jesus ! 

Church fairs are declared by some to be entirely 
proper in themselves; but ^4he difficulty, '^ they 
say, *'has been in their managements^ But if 
the whole statement were true, it is a sufficient 
•condemnation of them, for their '' management '^ is 
sadly out of fix, and is not likely to be reformed 
until the arrival of a millennial theatre ! 

But church fairs are not right in themselves. 
The church of God is not a trader — is not a mer- 
chant. Providentially, it may have property to 
dispose of— that is all ; but a fair assumes the man- 
ufacture, purchase, or at least collection, of goods, 
for the express purpose of selling them, and then of 
selling them for the express purpose of profit, gain. 
Neither of these is constitutional in the church. 
There is no command, principle, or exam})le, in all 



212 LESSONS IN HOLINESS. 

the Great Book of Jehovah, that makes his church 
a trader, or permits it to pay its way by a bazar. It 
is appointed to a mightier work, and to a mightier 
work only, than dabbUng in tapes and pin-cushions I 
Its divine commission is to worship, communion^ 
and the saving of souls. It has a psalm to sing^ 
whose volume reaches the Throne ; but it has no 
groceries to sell ! The method of supporting the 
work of God is by gifts, by offerings, expressly for 
this purpose. 



XXXIL— HOLINESS LABORERS, 

|HE office of the pastor is a noble and a holy 
J one. It is every way calculated for the promo- 
tion of the special holiness work. It is, therefore, 
clearly within the shepherd^s province to hold spe- 
cial holiness meetings. He can do^ this alone, or 
call in evangelists to aid him. He should certainly 
see that regular meetings are held ; or, in some way, 
it is his imperative duty to pay lasting attention to 
'^ the perfecting of the saints.^^ (Eph. iv. 11, 12.) 

In modern times, some seem to have read the 
Scriptures so carelessly as not to know that God 
either has, or designs to have, evangelists. Yet 



HOLINESS LABORERS. 213 

they are among us, and the Lord is gloriously using 
them in the conversion and sanctification of souls. 
Under a natural law of change, they can accom- 
plish in the churches the good that the pastor can- 
not ; and in carrying the gospel without, they are 
necessary. In fact, many cease to act as pastors — 
and yet hardly know it — when they labor for the 
raising up of new societies. But let our holiness 
evangelists remember their grave responsibilities ! 
Do consider, dear ones, that you are after souls. 
lS"ot after money — though money you should have ; 
not after admiration — though sometimes this will 
€ome ; not after anything, except in a most inciden- 
tal way, but the glory of God, as manifested in the 
saving of souls. So be prepared, that you may not 
blacken the w^ork of salvation, but brighten and 
liasten it wherever you go ! 

Some have not only seemed to forget that there is 
a scriptural warrant for evangelists in general, but 
are especially oblivious to the propriety of having 
ivomen serve in that capacity. But Philip the 
evangelist had four daughters, ^' which did proph- 
esy.^^ (Acts xxi. 9.) The '^ silence ^^ enjoined on the 
Christian women in the apostle PauFs day (1 Tim. 
iii.) was not a restriction upon the prophetic, or 
speaking, or teaching, office. (See Joel ii. 28, 29 ; 
Acts ii. 17, 18 ; 1 Cor. xi. 5.) God calls women to 
public services as truly, as specifically, as he does 



214 LESSONS IN HOLINESS. 

men. To-day is a pentecostal day, and the true 
Pentecostal women are prophesying women ; and 
when the pentecostal glory strikes them, lo ! they 
become Mercuries in the deep things of the king- 
dom. Who shall padlock the lips of these anointed 
ones ? As they take from their ears the emblems 
of heathen barbarity, let no man close those lips 
with heathen silence ! The most of us have seen 
them — the Marys and Priscillas of holiness — bearing 
torches lit in some '' upper room,'- and themselves 
bathed in the glowing fire of God, exercising their 
ministry with the marvelous eloquence of the Holy 
Ghost ! Hardened men melt under the power of 
divine truth thus spoken, and saints rejoice with, 
joy unspeakable and full of glory. 

Some are very much exercised because laymen — 
men and women — conduct meetings, and explain, 
the Scriptures, thus taking the place of ordained 
men. They are disposed to say with one of old : 
** My Lord Moses, forbid them !'' (Num. xi. 24-80.) 
But as Moses did not forbid Eldad and Medad, let 
none of the *' elders'' and rulers of to-day be found 
envying for their own dignity's sake ! We see no 
reason why laymen, men and women, do not have 
^* gifts, graces, and usefulness," in the line of the 
general management of holiness meetings, be they 
long or short, and under shingles or the leafy roof» 
of the forests. God blesses the meetings so led 5. 



HOLINESS LABORERS. 21^ 

and, surely, he knows ! There always will be room 
enough for the sanctified regular ministry. 

As to the qualifications of holiness laborers, much 
might profitably be said. But there are a few of the 
many things that must be said. Eemember, how- 
ever, that in some things the Lord does not seem to 
be so particular as we are ! 

1. The experience of holiness is necessary. 

2. The laborer should have good sense, a fair un- 
derstanding of men, of the Scriptures, of doctrine. 
** Not a novice, ^^ is no mean rule. (1 Tim. iii. 6.) 

3. Apt to teach. 

4. Of good report. 

5. Careful in outward life. The Jacksonville 
Convention well says : **Free from a rash and con- 
tentious spirit, unnecessarily provoking wrangling 
and violent opposition ; avoiding lightness and fool- 
ish talking, or jesting ; using sound speech that can- 
not be condemned.'^ But William R. Mathews 
also aptly says : ^' Deal gently with those who occa- 
sionally make a wild shot ; as the best of marksmen 
will make a shot of this kind.'^ 

6. Full of faith and persistency. 

7. Called of God. The call of the Spirit to public 
labor is both specific and clear. It may well be dis- 
criminated from heat of imagination, where the 
heart is pure, and mind unprejudiced. But there is 
also a providential call to temporary service, among 



216 LESSONS IN HOLINESS. 

those who have the life-call from the Holy Spirit 
and those who do not. In this way all the sancti- 
fied are called to specific labors. 

There is a divine order in going out in companies, 
smaller or greater. In this way there is a union of 
different natural qualities, and one of faith ; and 
also a golden opportunity for those not well expe- 
rienced in the great work. 



XXXIIL— HOLINESS MEETINGS. 

gl^H, holiness meetings ! So much loved by the 
^^ sanctified — so much hated by the prejudiced 
and half-hearted ! But God loves and blesses them 
abundantly ; amen ! 

Let there be a multitude of them, small and great, 
and everywhere. Both the churches and the world 
are in need of them. The holiness people need 
them frequently, to stir up their graces, and beckon 
them on. Besides the weekly meeting, the special 
one is of great importance, as having attractions to 
the unsanctified and unconverted, and in giving 
time for the deepening of impressions and for suc- 
cessful labor. A two-days meeting is often exactly 
the thing needed. But it must be apparent to the 



HOI^INESS MEETINGS. 217 

keen and extensive observer that longer meetings 
are very necessary. Meetings often stop just as the 
people get thoroughly interested and aroused, and 
the soul-harvest is just begun. In fact, the time for 
closing special meetings may well be left unfixed or 
provisional, so far as convenient, that the Lord may 
lind nothing in the way of any extension that he 
sees to be best. • 

The camp»meeting is an inspiration from the Al- 
mighty. On this battle-field the ** Cax)tain of the 
host of the Lord^^ has marshaled many a Gideon- 
band, and given them unction, and power, and 
success, and songs of holy triumph. Let these 
continue, until final death is swallowed up in final 
victory ; and the holy ones, saved through the bat- 
tle without a wound, shall ** find a home in glory.^^ 

The secularities of holiness meetings need careful 
attention. It is well to understand that tlie proper 
•expenses of invited laborers includes considerably 
more than their mere traveling expenses. Also, 
that the responsibility and faith for such expenses 
do not belong to the laborers, but to those engag- 
ing them. Do not, in an invitation, say: **We 
desire you to come, if you will take the risk of get- 
ting the money to pay your expenses. ^^ That risk 
does not properly belong to the party invited. 

As to holiness camp-meeting secularities, it is so 
necessary that they be run on a soul-saving, and 



218 LESSONS IN HOLINESS. 

not on a money-catching basis ! Sometimes camp- 
meetings, labeled ''holiness,'' appear to be center- 
hills, with salvation-lamps, but surrounded with 
deep, dark valleys of devil-craft! The latter carry 
ofl the greater victories. A real holiness camp- 
meeting should be kept clear of the pea-nut, lem- 
onade and candy nuisance, the tobacco nuisance, 
and the Sunday paper and Sunday-selling nuisance I 
*^ Let worldly minds the world pursue " — while we 
are engaged in a better calling. Although opinions 
differ concerning the propriety of a camp-meeting 
gate-fee, it is easily to be seen that there is a tinge 
of gospel-selling about it. God blesses the open 
gate. There is a way of faith and gifts — of hearty 
self-denial — which settles the problem, and at the 
same time conduces to soul-health. 

A holiness meeting is a meeting held for the par- 
ticular purpose of getting sinners converted and 
believers sanctified, and building up and establish- 
ing the work of holiness. It is conducted from the 
stand-point of two works of grace. It is in no wise 
a Zinzendorfian school of effort. 

Some say : " All our meetings are holiness meet- 
ings.'' This is misleading, and untrue. The term, 
^'holiness meeting," has acquired a place and a 
technical meaning, from which its opposers cannot 
wrench it. A meeting may be spiritual, and not be 
what is properly called a holiness meeting. But all 



HOLINESS MEETINGS. 21&* 

meetings of Christians — even business meetings — 
ought to be left open for immediate soul-saving 
results, should a seeker be developed. 

Meetings for different classes of persons are some- 
times advisable. Children's meetings are often of 
very great advantage, and ought to be carefully 
provided for. But all classes of persons should be 
leveled and made free, in the ordinary holiness^ 
meeting. 

THE TEACHING, THE PREACHING. 

The character of the teaching of a genuine holi- 
ness meeting is, admittedly, pecuhar. Very much 
of it is directly on the doctrine, experience, and 
privileges of holiness. This is right, according to 
the word of God and experience. Sinners are spe- 
cially addressed, under special leadings, with effect; 
but in mixed congregations it is found that the pre- 
sentation of the theme of holiness creates a spiritual 
atmosphere that carries conviction to the believer^ 
and the unconverted, alike. The divine commis- 
sion is *'to every creature '^ yet unsaved (Mark 
xvi. 15), and especially to the church, for its perfec- 
tion (Eph. iv. 12). But to cry out so persistently 
as many do, |' Preach to sinners !'' is a mistake, 
because the church sanctified is the great means of 
reaching sinners. Lift up the church and it will 
lift up the world. The work of conversion and en- 



220 LESSONS IN HOLINESS. 

tire sanctification must progress together. Such 
has been the ease — such it will be. 

Paul says : *' Preach the Word.^^ Preach both the 
law and the gospel ; both righteousness and mercy ; 
both inner states and outer results ; and eternal 
judgments, both hell and heaven. Specific teach- 
ing on specific sins is urgently required ; for many 
wrong practices hamper even the pure, until illu- 
minated by specific teaching. A great danger to 
the holiness work lies in honied doctrine without a 
knife for every kind of sin. Do not raise the sense- 
less cry of ^' Side-issues!^^ No sin makes a side- 
issue ; but every conceivable sin raises a fundamen- 
tal issue with holiness. If preaching a little on 
tobacco, or dress, or Masonry, hurts you, then thank 
God for the hurt, and give up your sin ! 

Many teachers have some pet, shining points 
that they are always presenting. These are spent 
arrows, and a little bruised ! Be pleased to get a 
few new ones, by prayer and study. The Quiver is 
full of them. _ 

The ordinary revivalist depends very much for 
effect on a movement of the sympathies. This is 
a potent cause of the shallow and short-lived char- 
acter of the work that is accomplished. A writer, 
who was acquainted with the labor of Charles G. 
Finney in his palmy days, says: '* No effort was 
ever made to make the contagion of human sympa- 



HOLINESS MEETINGS. 221 

thy available. It was, on the contrary, always- 
most carefully guarded against." A point needful- 
ly taken. Send home the solid shot of truth, with 
the power of the Holy Ghost. That will do ! 

Some holiness teachers teach a meeting to death ! 
We must strike, as well as talk. Holy power, and 
**the girdings of the sanctuary," are more import- 
ant than mere holy doctrine. 

THE IMMEDIATE CONDUCT OF MEETINGS. 

1. Every meeting should be held strictly in the 
hands of the Holy Ghost. This is the particular 
business of the leader ; and it requires strict atten- 
tion, spiritual discernment, and, sometimes, great 
fearlessness and firmness. The Spirit knows how to 
lead. We do not. And his order is beautiful, how* 
ever irregular some may think it ! Legions oi 
meetings are killed by programme, and require a 
chopping-knife to cut them into fragments ! A 
love-feast, a prayer-meeting, a sermon, ought each 
to be open for an altar-service, as the Spirit indi- 
cates ! A song may come in the middle of a ser* 
mon or the middle of a prayer ! 

2. A great point is gained if we are willing that 
the success of a meeting should be real, and not ap- 
parent. We must let our special faith run in God's 
channels. If he gives us a burden of soul in any 
given direction, then success is in that direction. 



-222 LESSONS IN HOLINESS. 

Of one ease a writer says : ''It looked just like no 
faith at all ; and yet, it is the simplest form of faith 
a soul is capable of exercising. How we rested 
when we reached bottom ; results were all in God's 
hands. 'V Here the strain of human effort is swal- 
lowed up in intensity of devotion to the divine 
will. Many times there is a desire to have souls 
saved, that is pressed in ahead of strict devotion to 
the glory of God. Even holiness people have been 
beguiled in this way. But it will never do ! Jesus 
first, and, absolutely, everything human in the 
train must follow ! Then, if ever, God will lift up 
us and the meeting together, and save souls. 

3. ** The altar,'' or something like it, is often as 
requisite as teaching and exhortation. It is a place 
■for the holy to get new power from On High, and to 
be melted into oneness of specific faith. It is a 
place for seekers of salvation. But these do not re- 
quire a great jargon of words, to their confusion. 
Search closelj^ to find where they are, direct and 
encourage them, pray with them, andjthen, perhaps, 
for a time, leave them to their own meditations. 
Seize the opportune moment to help them through. 

4. More attention ought to be paid to congre- 
gated silent worship, as surprising results sometimes 
follow it. It is like setting a dam or raising steam, 
without expenditure, until there is sufficient power 
.accumulated for mighty results. 



HOLINESS MEETINGS. 223 

5. There are seasons of apparent confusion, when 
we are required to lieep in God, and lieep reason at 
the helm. *' Sit calm on tumult's wheel.'' 

6. A word concerning music. Instrumental 
music, for public worship, was an arrangement of 
pre-pentecostal times, and is not mentioned by the 
Master nor Paul. And though it can be tilled with 
the Spirit, it is more likely to lead to a false depend- 
-ence, and to pride. Singing is vastly important, 
and helpful, where suggested by, and conducted in, 
the Spirit. But many start pieces who do not know 
the mind of the Spirit, and great harm results. We 
are all exhorted to ^'sing with the understand- 
ing;" that is, not only the mind must understand, 
but the heart, as well. 

7. Some object to '' tests." But they frequently 
indicate the state of a meeting, and aid the seeker 
as he turns his will toward God. The lifting up of 
hands is a natural expression of will, and of inten- 
sity of feeling, and is frequently unpremeditated. 
But see Exod. xvii. 8-16 ; Neh. viii. 6 ; Psa. xxiv. 
3, 4 ; Psa. cxli. 2 ; Isa. i. 15 ; 1 Tim. ii. 8. 

8. There are times to use vehemence, in God. 
But there are many times to quietly wait in him, 
^hen, to man, movement seems necessary. The 
following observations, concerning the latter point, 
condensed from the Free Methodist, are of great 
value: ** There are spots where it takes more of 



224 LESSONS IN HOLINESS. 

God to keep still, amid the jeers of devils and the 
nothingness of humanity, than it does to take hold, 
and make a stir. You will find, by examination, 
that if you can^t touch God in a natural tone, you 
go farther from him in a high key. To raise the 
voice high in your own strength, is straining and 
confusing ; but in the Holy Ghost it is free, clear, 
and glorious. If you know how to be quiet, and not 
fly to your lungs, or to human tactics, then God 
has a chance to come in his own way and power ; 
and there will be no doubt from whence the power 
comes. ^' On the same point S. P. Jacobs says: 
'^ The struggle to move forward must subside into 
quiet adoring and abiding in Christ. How sweet 
to come to this active rest in Christ, and find the 
meeting at once moving onward by a hallowed in- 
fluence, melting and molding all wills into one bond 
of love I^' 

In closing these Lessons in Holiness, let us each 
remember that the holiness work is^f God, but is 
committed to our hands and our hearts. It is em- 
inently aggressive. And if we are imbued with the 
intense Spirit of Holiness, he will give us constant, 
personal victory ; and great glory will return to our 
common Lord. Amen and amen ! 



